Monday, June 25, 2012

Jesus' Mother and Brothers


20 Then Jesus entered a house, and again a crowd gathered, so that he and his disciples were not even able to eat. 21 When his family heard about this, they went to take charge of him, for they said, “He is out of his mind.”
22 And the teachers of the law who came down from Jerusalem said, “He is possessed by Beelzebul! By the prince of demons he is driving out demons.”
23 So Jesus called them over to him and began to speak to them in parables: “How can Satan drive out Satan? 24 If a kingdom is divided against itself, that kingdom cannot stand. 25 If a house is divided against itself, that house cannot stand. 26 And if Satan opposes himself and is divided, he cannot stand; his end has come. 27 In fact, no one can enter a strong man’s house without first tying him up. Then he can plunder the strong man’s house. 28 Truly I tell you, people can be forgiven all their sins and every slander they utter, 29 but whoever blasphemes against the Holy Spirit will never be forgiven; they are guilty of an eternal sin.”
30 He said this because they were saying, “He has an impure spirit.”
31 Then Jesus’ mother and brothers arrived. Standing outside, they sent someone in to call him. 32 A crowd was sitting around him, and they told him, “Your mother and brothers are outside looking for you.”
33 “Who are my mother and my brothers?” he asked.
34 Then he looked at those seated in a circle around him and said, “Here are my mother and my brothers!


I have been surprised as I've read Mark so far that even though there have been a number of stories told, they have only had four settings.  There are the wilderness and mountain stories (Jesus baptism, calling of the twelve), the sea side stories (often involving Jesus teaching), synagogue stories (controversies), and stories in houses.  The first home story is the healing of Peter's mother-in-law.  This is followed by the forgiveness and healing of the paralyzed man whose friends deliver him to Jesus feet by removing the roof of a house.  The first of the Sabbath controversies takes place at Levi's home.

This passage again begins at a house, and like all but the story of Peter's Mother-in-law, involves a crowd.  When we think of a house, we think of family.  And while the mother-in-law story has that connotation, the other two stories seem to have nothing to do with family--unless family is defined as something other than blood relations.

The "home" story that precedes this one involves a controversy with the religious authorities over what behavior pleases God.  This "home" story revolves around the issue of what constitutes a family.  Just as Jesus has refuted the pharisees conception of the fast, Jesus now overturns the idea of family.

His family is on their way, but when they get there will not even be able to enter the home (the place a family typically resides) because there is not even enough room for Jesus and his disciples to eat.  But Jesus' family has set out on this journey, believing they are acting out of familial concern have come to take him to his own home, by force if necessary.

His flesh and blood journeying to the house provide the frame for what is happening inside.  There Jesus is in a controversy with some other people who think he is crazy.  Apparently Jesus' ministry has attracted attention far beyond the small circle of Galilee.  The teachers of the law (the religious police) have shown up from Jerusalem to accuse Jesus of being possessed.  Their logic--since they are unable to drive out demons--Jesus must be in the league of demons to do what he does.  It does not seem to occur to them that Jesus is wielding the power of God that has eluded them in their teaching.

Jesus speaks to them in parables, but not the type we are most accustomed to hearing.  They are not the dramatic stories of Luke but more like the riddle parables told by other rabbis.  Surely a demon won't throw out a demon--only if the strongman is bound can the house be plundered.  Jesus has offended the pharisees already by offering forgiveness now he makes what would have been an even more astounding claim to them.  Jesus says that he has defeated Satan and is taking over his house.  

Jesus says that he has so much power that all sin can be forgiven except blaspheming the Holy Spirit.  Numerous interpretations of this have been offered, but I read this as meaning that the only sin that God can not forgive is not believing that God can forgive sin.  This of course means that without renewed hearts, the teachers of the law from Jerusalem are in danger of missing out on forgiveness.

And so the three layers of the house story are unveiled.  Jesus is cleaning house.  First, he has bound Satan in the house. Then, he has bound the teachers of the law in the house.  There is one more attempted binding still to come.

Jesus' family finally arrives to attempt to take charge of him.  When told by the crowd that his mother and brothers are outside, Jesus refuses to be bound by familial obligation.  Or more precisely he is bound by familial obligation to his Father who has declared him his son who brings him pleasure.  The household is no longer defined by blood lineage but by faithful service.  The home is no longer a place where families bind their members, but a place where God binds together those who serve God--a new family has been formed.

Sunday, June 17, 2012

The Crush Of Humanity


Jesus withdrew with his disciples to the lake, and a large crowd from Galilee followed. When they heard about all he was doing, many people came to him from Judea, Jerusalem, Idumea, and the regions across the Jordan and around Tyre and Sidon. Because of the crowd he told his disciples to have a small boat ready for him, to keep the people from crowding him. 10 For he had healed many, so that those with diseases were pushing forward to touch him.  11 Whenever the impure spirits saw him, they fell down before him and cried out, “You are the Son of God.” 12 But he gave them strict orders not to tell others about him.

13 Jesus went up on a mountainside and called to him those he wanted, and they came to him. 14 He appointed twelve that they might be with him and that he might send them out to preach 15 and to have authority to drive out demons. 16 These are the twelve he appointed: Simon (to whom he gave the name Peter), 17 James son of Zebedee and his brother John (to them he gave the name Boanerges, which means “sons of thunder”), 18 Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot 19 and Judas Iscariot, who betrayed him.

The Pharisees and Herodians may want to kill Jesus, but the crowds don't care much about Jesus' views of tradition and Sabbath rules.  The crowd that comes to Jesus isn't a lynch mob with pitchforks and torches.  They know that Jesus has been healing people, and they want their miracle.

Like a successful doctor today who has a new treatment, the line to get an appointment stretches out into the street.  The people are coming to him from everywhere.  But Jesus doesn't seem interested in hanging out a shingle, and he instructs his disciples to buy a boat.  Whether Mark intentionally refers to it or not, the boat is the symbol of the church.  The way Jesus instructs his disciples to handle the crowds is to get a boat (build a church).  It is a little odd that Jesus calls for a boat to be ready, but we are not told that he uses it.

Mark reminds us that while Jesus is interested in preaching, his popularity lies in his healing ministry.  Just verses earlier, we are told that the Pharisees and Herodians look and watch Jesus to accuse him, but the impure spirits see him and they cry out "You are the Son of God."  Jesus refuses to allow their testimony though, perhaps because they are not exactly reliable witnesses.

Jesus understands that if he is going to do what he needs to do, he will need help.  So Jesus calls to him those he wanted.  What a great thought.  When Jesus calls us to be disciples it is because he wants us!  He gives the twelve the instruction to preach (their primary duty as well as Jesus primary work) and he gives them authority over demons.  Whether they also have the gift of healing given to them is not made clear.

We are told the name of the twelve Jesus called.  It is a familiar list of names.  Simon, whom he renames Rock (Peter) whether for his strength or for his lack of insight, we don't know.  The sons of thunder who will argue about which side of Jesus they will sit on when they call down lightning on those they judge to need it.  There is Simon the Zealot, which is not a commentary on his commitment to Jesus, but a reference to his participation in a political party that sought the overthrow of the Romans.

But most interesting name on the list is saved for last: Judas Iscariot. Mark, never one to leave you wondering, tells you without mincing words that it will be Judas who will betray Jesus.  So much for suspense.

We will find as Mark continues telling us about Jesus that these twelve are a bumbling bunch who don't understand much of anything and can't seem to get out of their own way.  But I can't get it out of my head.  Jesus called these twelve as problematic as they were because he wanted them, even Judas.

It gives me hope as I bumble along my way that Jesus wants me, too.


Monday, June 11, 2012

Troubles On The Sabbath


23 One Sabbath Jesus was going through the grainfields, and as his disciples walked along, they began to pick some heads of grain. 24 The Pharisees said to him, “Look, why are they doing what is unlawful on the Sabbath?”
25 He answered, “Have you never read what David did when he and his companions were hungry and in need? 26 In the days of Abiathar the high priest, he entered the house of God and ate the consecrated bread, which is lawful only for priests to eat. And he also gave some to his companions.”
27 Then he said to them, “The Sabbath was made for man, not man for the Sabbath. 28 So the Son of Man is Lord even of the Sabbath.”
Another time Jesus went into the synagogue, and a man with a shriveled hand was there. Some of them were looking for a reason to accuse Jesus, so they watched him closely to see if he would heal him on the Sabbath.Jesus said to the man with the shriveled hand, “Stand up in front of everyone.”
Then Jesus asked them, “Which is lawful on the Sabbath: to do good or to do evil, to save life or to kill?” But they remained silent.
He looked around at them in anger and, deeply distressed at their stubborn hearts, said to the man, “Stretch out your hand.” He stretched it out, and his hand was completely restored. Then the Pharisees went out and began to plot with the Herodians how they might kill Jesus.

This series of controversies about the Sabbath have little meaning in our modern culture.  We live in a world of twenty-four hours a day seven days a week access and expectation.  It seems odd to us to set aside a whole day to eschew labor of any kind, and Jesus actions strike us not so much as a scandal but as an obvious and practical use of his time.

The tradition of Sabbath goes back to the Old Testament and is one of the Ten Commandments.  The Hebrews traced the practice to the mists of creation.  Since God rested on the seventh day, people ought to follow the same practice.  The decalogue contains no listing of relative punishments or significance so one must assume that do not kill and remember the Sabbath are of equal importance.  So, when Jesus violates their interpretation of Sabbath keeping, it is seen as important affront.  

The first incident is when Jesus and his disciples are walking on Sabbath through the grain fields.  As they go, they are making a snack of some of the wheat as they pass.  First the Pharisees have said things against Jesus in their hearts, but Jesus heard and answered them.  Then the Pharisees ask Jesus disciples why their master behaves so inappropriately, but Jesus heard and answers them.  Finally, the Pharisees directly address Jesus with their complaint since he seems to know what they are saying whether they tell him or not.

"Why do you let them break the Sabbath?"  The Sabbath as practiced by the Jews of Jesus day was a very regimented affair with clearly defined rules.  The disciples may not only have been breaking the rule with regard to work (they were technically harvesting the grain), but also the one that allowed only a certain amount of walking unless it involved going to worship.

Jesus responds in a language that the Pharisees will understand.  He uses a story from what is now the Old Testament.  David, in a pinch, feeds his soldiers with the bread from the temple.  This may seem to us a bit strange for an example as it never refers to the Sabbath but is instead about sacred bread.  For the teachers of the law, though, this would have been a reasonable argument from tradition

And Jesus asks the rhetorical question that closes the conflict.  Certainly God made the Sabbath for people and not the other way around.  When Sabbath traditions cease to be helpful to people they ought to be disregarded.

Jesus doesn't reject the concept of Sabbath, but the rules that had been instituted to protect it from violation.  The next incident will show just how trivial and detrimental the Sabbath rules had become.

Jesus heals the man with a shriveled hand.  The Pharisees consider this work and another Sabbath violation.  If the man had been facing death, Jesus could have healed him, but since his disability could wait to be healed until the next day with no risk of death it had to be delayed.  As far as the rules were concerned, the man would just have to continue to suffer.

We are told that even before Jesus acts they are watching and when Jesus heals the man, he does so with anger at them.  This is the second angry healing in Mark, the first one when the man with leprosy comes and begs healing.  We don't often consider anger and healing together, but in these two cases it is the common motif.  Jesus wants to heal, but others want him to heal for their own reasons and this exposes them to Jesus' wrath.

And so the ones who are so concerned with keeping the Sabbath commandment immediately turn their thoughts to breaking one themselves.



Monday, June 4, 2012

Sinner and Tax Collectors


13 Once again Jesus went out beside the lake. A large crowd came to him, and he began to teach them. 14 As he walked along, he saw Levi son of Alphaeus sitting at the tax collector’s booth. “Follow me,” Jesus told him, and Levi got up and followed him.
15 While Jesus was having dinner at Levi’s house, many tax collectors and sinners were eating with him and his disciples, for there were many who followed him. 16 When the teachers of the law who were Pharisees saw him eating with the sinners and tax collectors, they asked his disciples: “Why does he eat with tax collectors and sinners?”
17 On hearing this, Jesus said to them, “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners.”
18 Now John’s disciples and the Pharisees were fasting. Some people came and asked Jesus, “How is it that John’s disciples and the disciples of the Pharisees are fasting, but yours are not?”
19 Jesus answered, “How can the guests of the bridegroom fast while he is with them? They cannot, so long as they have him with them. 20 But the time will come when the bridegroom will be taken from them, and on that day they will fast.
21 “No one sews a patch of unshrunk cloth on an old garment. Otherwise, the new piece will pull away from the old, making the tear worse. 22 And no one pours new wine into old wineskins. Otherwise, the wine will burst the skins, and both the wine and the wineskins will be ruined. No, they pour new wine into new wineskins.”

Leaving the house, Jesus goes to the lakeside.  The crowds that have now become ever present are quick to form.  And Jesus does what Jesus wants to do, he teaches them.

But even while teaching, Jesus can not stay put.  And so as he walks along, he sees Levi.  Just like the earlier accounts of the calling of the fishermen, it is Jesus who comes upon the unsuspecting tax collector who is busy at his work.

And what a work it is.  Tax collectors were held in great contempt by both the Romans and the Jews.  They were given a flat amount of money by Rome that they were to provide.  The Romans saw them as traitors who had turned on their own people.  The Jews liked them even less, as their wages were whatever they could collect beyond the amount determined by Rome.  They were considered to be unscrupulous thieves who used the force of the empire to protect them from the laws that would punish someone who demanded money in any other form of strong-armed robbery.

So tax collectors kept to themselves and enjoyed their riches even as they were rejected by all polite society.  Jesus calling a tax collector would have been a great social faux pax.  His detractors would see this as further proof that Jesus was straying from God's guidance.

The call is made even more interesting because it has no content.  Jesus didn't tell Levi what he was being called to do.  Jesus didn't tell Levi here is a list of all the things you have to believe to be my disciple.  Jesus didn't tell Levi here is a list of all the things you need to give up to be right with God.  It is merely--follow me.  When he does that none of the other things seem that important.

Levi is so thrilled with Jesus accepting him and calling him to follow that he prepares a large banquet in his home.  He invites his friends--who of course are the other tax collectors and ne'er-do-wells.  The crowd is quite large what with Levi's invitees, the disciples and those who are following Jesus.

The Pharisees who are now on Jesus' tail, watching him and hoping to get back at him for embarrassing them when he forgave and healed the paralytic. But they are afraid of Jesus, so instead of addressing him, they confront Jesus disciples.  "Why does he eat with people like this--the unclean and the  outcasts?"

But Jesus who previously heard the muttering of their hearts has no problem overhearing the audible words spoken to his disciples.  "You don't go to the doctor unless something is wrong with you.  I came to sinners not the people who think there is nothing wrong with them."  The Pharisees may have considered this a compliment, but only because they failed to understand that they were sinners just like everyone else.  Jesus came for everyone, but some are like the Pharisees and see themselves as righteous and without the need of forgiveness.

The case against Jesus continues to be built when the disciples both of the Pharisees and of John are involved in religious fasting.  But Jesus' disciples freely eat and drink.  "Why?" he is asked.  And Jesus answers that at a wedding party, people celebrate.  It is only when the bridegroom has gone and the party is over that people return to their normal lives.  But Jesus already knows that he is headed toward the path of sorrow so he tells them there will be a time for fasting later when the bridegroom is taken away.

The passage concludes with a reference to storing wine.  Old wine in old skins and new wine in new.  During the process of fermentation, a wine expands.  New skins expand with the wine but old skins that have already stretched tear and burst.

This remarkable saying indicates that the teaching that Jesus brings will not fit in the religious orthodoxy of the Pharisees, but that their traditions will burst under the new strain of God's teaching and revelation.  It is not only a warning to them, but a warning to us that whenever our doctrine becomes so rigid that their is no room for God to do new work within it that God's work will not be constrained but that our structures will burst trying to contain it.