What we have in the beginning of this piece of scripture is “turf.” It is a territorial war. A man is casting out demons in the name of Jesus and the disciples (the 12) come whining to Jesus that he is not one of “us.” Now the “us” they are talking about is themselves, one of the 12; they are not talking about the “us” as Jesus and the 12. They are trying to confine the “Jesus work” to what they do. They don’t want to share. It is a turf war; it is not about what Jesus is doing in and with and through them, but what they are doing.
How does Jesus respond to their complaint? He is not the least bit sympathetic. He says, “Do not stop him; for no one who does a deed of power in my name will be able soon afterward to speak evil of me. Who is not against us is for us.” In other words he is telling them to get over themselves, to learn how to share, to not care who gets the credit just as long as the work gets done.
What do turf battles lead to in the Body of Christ, or even in our lives for that matter? Factions. Confusion. Destruction. How do we move from turf to team?
Jesus then continues to say, “If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were hung around your neck and you were thrown into the sea.” By little ones Jesus means all of us; in other words, he is asking us to think about how we get in the way of any child of God living into love and hope and peace and faith. I asked the gentlemen in the Bible study about the stumbling blocks that we can put in someone else’s way. They responded by saying judgment and criticism and gossip and setting someone else up to lose. Are we acting like stumbling blocks or stepping-stones for those around us? Are we hindering or helping? Are we blocking or equipping? Are we disabling or enabling? Jesus is very fierce on this one.
And then he turns that fierceness on us: “If you hand causes you to stumble, cut it off; it is better for you to enter life maimed than to have two hands and to go to hell, to the unquenchable fire.” What causes us to sin? What doesn’t? If we took Jesus literally here by cutting off our hands or cutting out our eyes or our tongue, we wouldn’t have anything left. So, how are we to interpret these words? Well, we must start by doing an inventory of those things in us, those proclivities and tendencies, those attitudes and prejudices that cause us or anyone else to stumble. In order to make this more concrete I then asked the men what they needed to cut off. Rather than listing their responses—which were all very honest and faithful—I would like you to ask yourself that very same question: What do you need to cut off for your own sake, for the sake of those around you, for the Kingdom’s sake, and for God’s sake, so that you can more fully and completely both follow Jesus yourself, and also help those around you to follow him and to know his love.
Tuesday, August 25, 2009
Tuesday, August 18, 2009
Tuesdays with Mark (9:30-37)
“They [the disciples and Jesus] went on from there and passed through Galilee. He [Jesus] did not want anyone to know it; for he was teaching his disciples, saying to them, ‘The Son of Man is to be betrayed into human hands and they will kill him, and three days after being killed, he will rise again.’” (9: 30-31)
Jesus is now back home in Galilee; this is where he spent most of his time. This is now a private moment with his disciples. This is retreat time. He had already told them (see 8: 34f) that he is going to Jerusalem to suffer, be persecuted, and be killed, and he can tell that they don’t really understand, much less like, what he has said to them. They are clueless. They are resistant. They think that Jesus has “gone off his rocker.”
Jesus says that he is to be betrayed into human hands, that he is to die by human hands—now, what does that mean? It means, most obviously, that certain people will indeed kill him, but it also means so much more. It means that we participated in his death; it means that he died for us; it means that we were there when they crucified our Lord; it means that his blood is on our hands; it means that we cannot blame the Romans or the Jews or anyone for his death; it means that we must look in the mirror, into our souls, into our motives, into our words, into our actions, and see and know and accept that he died for us, that we need his blood to wash away our sins, that we need his mercy, that we need him to rescue us.
The scripture next says, “But they did not understand what he was saying and were afraid to ask him.” Who could blame them? Jesus has already told them some very challenging things, things that they didn’t want to hear, things that didn’t make any sense to them, and every time they ask him to clarify, every time they challenge him, he “ups the ante,” he makes his demands even higher, he compels them to give up even more. So, who can blame them? They don’t want to ask any more questions because they don’t want to hear what he has to say.
While Jesus was saying that he must die they drifted behind him and began to argue who is the greatest among them, who is next going to lead, who is the most powerful. What an odd moment. What a mismatch. What cross (no pun intended) purposes. Jesus is taking about humility and sacrifice and they are fighting over power and prestige. Funny how some things never really change. Funny how Jesus is still asking for us to hear him, understand him, follow him, and we are still fighting over who is in charge, in control, the most powerful or popular.
When Jesus asked them what they were taking about behind his back “they were silent.” Well, at least they had the good sense to be embarrassed. They had been caught. They knew that they were off; that they had missed his message.
In order to illustrate his point about who is the “greatest,” Jesus took a child and put his arms around him or her and told them that whoever welcomes one such child welcomes him. The disciples were astounded, and appalled. Children didn’t count for much in those days. Children were considered among the least, the lowest. And now Jesus is identifying with one of them. When we humble ourselves, when we let go of ego-games, power-plays, when we come alongside the least, the lowest, the lost, there and then, says Jesus, we will know greatness. This is more bad news for the disciples. This news just turns their world upside down. And then Jesus said to them, “If you want to be one of my disciples, then you must see the world as I do and treat others as I do and sacrifice as I do and love like I do.” It is no wonder that Jesus got himself into so much trouble.
Jesus is now back home in Galilee; this is where he spent most of his time. This is now a private moment with his disciples. This is retreat time. He had already told them (see 8: 34f) that he is going to Jerusalem to suffer, be persecuted, and be killed, and he can tell that they don’t really understand, much less like, what he has said to them. They are clueless. They are resistant. They think that Jesus has “gone off his rocker.”
Jesus says that he is to be betrayed into human hands, that he is to die by human hands—now, what does that mean? It means, most obviously, that certain people will indeed kill him, but it also means so much more. It means that we participated in his death; it means that he died for us; it means that we were there when they crucified our Lord; it means that his blood is on our hands; it means that we cannot blame the Romans or the Jews or anyone for his death; it means that we must look in the mirror, into our souls, into our motives, into our words, into our actions, and see and know and accept that he died for us, that we need his blood to wash away our sins, that we need his mercy, that we need him to rescue us.
The scripture next says, “But they did not understand what he was saying and were afraid to ask him.” Who could blame them? Jesus has already told them some very challenging things, things that they didn’t want to hear, things that didn’t make any sense to them, and every time they ask him to clarify, every time they challenge him, he “ups the ante,” he makes his demands even higher, he compels them to give up even more. So, who can blame them? They don’t want to ask any more questions because they don’t want to hear what he has to say.
While Jesus was saying that he must die they drifted behind him and began to argue who is the greatest among them, who is next going to lead, who is the most powerful. What an odd moment. What a mismatch. What cross (no pun intended) purposes. Jesus is taking about humility and sacrifice and they are fighting over power and prestige. Funny how some things never really change. Funny how Jesus is still asking for us to hear him, understand him, follow him, and we are still fighting over who is in charge, in control, the most powerful or popular.
When Jesus asked them what they were taking about behind his back “they were silent.” Well, at least they had the good sense to be embarrassed. They had been caught. They knew that they were off; that they had missed his message.
In order to illustrate his point about who is the “greatest,” Jesus took a child and put his arms around him or her and told them that whoever welcomes one such child welcomes him. The disciples were astounded, and appalled. Children didn’t count for much in those days. Children were considered among the least, the lowest. And now Jesus is identifying with one of them. When we humble ourselves, when we let go of ego-games, power-plays, when we come alongside the least, the lowest, the lost, there and then, says Jesus, we will know greatness. This is more bad news for the disciples. This news just turns their world upside down. And then Jesus said to them, “If you want to be one of my disciples, then you must see the world as I do and treat others as I do and sacrifice as I do and love like I do.” It is no wonder that Jesus got himself into so much trouble.
Tuesday, August 4, 2009
Tuesdays with Mark (9: 2-8)
If you look at the stained-glass window above the altar at Palmer Church, you will see a depiction of the scene from today’s scripture lesson. The light through that window of the Transfiguration of Jesus has shined down upon all the people who have prayed here, worshipped here, been baptized and married and memorialized here.
The story begins: “Six days later, Jesus took with him Peter and James and John, and led them up a high mountain apart, by themselves.” We are not exactly sure what the time reference is here, but I would guess that this is six days after Peter confessed that Jesus was the Christ. If that is the case, then I imagine that these six days had been a pretty challenging time for the disciples. Peter had been rebuked by Jesus for rebuking him. It was a very awkward and painful moment, not just for Peter, but for all of them. The picture that Jesus has painted for them about what it means to be his disciple— to pick up your cross and follow me—is one that they had not counted upon and one they don’t really understand.
Jesus takes them up the mountain and there he is completely changed and transformed. We are to remember Moses here, when he went up the mountain (see Exodus 24, 34) to listen to God and to receive the 10 commandments. There, on the mountain, Moses was filled with light.
While Jesus and the three are on the mountain in Mark’s Gospel, two other figures show up: Moses and Elijah. Moses was emblematic of the law; Elijah was emblematic of the prophets. It was understood that Moses and Elijah would come again when the Kingdom of God would come in its fullness (see Malachi 4: 4-5). So, when Moses and Elijah appear the three (we might surmise) would think that this was a Kingdom moment, a moment when God was breaking through, a moment when they were given such a clear vision that their doubts and struggles would be put aside. Maybe this happened.
Impetuous Peter suggests that they should build “three dwellings,” or three booths. This reminds us of the Jewish feast of Booths, a fall festival when the Jews would build little huts to remind them of how God had protected them during their sojourn through the wilderness. Maybe Peter wants to make camp; perhaps he just wants to freeze the moment, like in a painting; or perhaps he just doesn’t have any idea what he is saying—he just speaks out of his fear and awe.
A voice then breaks forth: “This is my Son, the Beloved; listen to him!” These are almost the exact words that God gave to Jesus when he was baptized (see Mark 1: 11f). There is, though, one addition: “listen.” God gives this message because the disciples weren’t listening to Jesus, and they weren’t listening because Jesus said some things that they didn’t want to hear.
And then the whole moment is gone—Jesus looks normal, Moses and Elijah are gone, all is quiet.
What happens then? Jesus and the rest of the disciples go down the mountain starting with 9: 9. But before we proceed, let me add one more piece of scripture from Paul’s second letter to the church in Corinth: “All of us, with unveiled faces, seeing the glory of the Lord as through reflected in a mirror, are being transformed into the same image from one degree of glory to another… (3:18f)
In this passage Paul is referring to Jesus at the Transfiguration. When Moses came down the mountaintop (Exodus) people had to turn away their faces because his face was so bright that it blinded them. But with Jesus, Paul says not to turn away, but to turn towards; and when we do we will be transformed by his light radiating on us.
At the bible study this morning I gave the men a spiritual principle: we become what we look at. Think about that. If we look at things that are light, that are about life and joy and hope and kindness and faith, all of our peering will impact and affect our minds and hearts and souls. But we if look at things that are not about light, that tend towards or even indulge in the darkness, then this, too, will impact and affect who we are and think and live. So, what are we looking at, reading, and studying?
In this passage from 2 Corinthians, Paul is saying that when we look at the face of Jesus we will be transfigured like him. How do we look into the face of Jesus? If we look intently and faithfully enough, we may just see him in…well… everyone’s face.
Think about that. Pray about that. Ponder all that when you next look at our window of the Transfiguration above the altar.
The story begins: “Six days later, Jesus took with him Peter and James and John, and led them up a high mountain apart, by themselves.” We are not exactly sure what the time reference is here, but I would guess that this is six days after Peter confessed that Jesus was the Christ. If that is the case, then I imagine that these six days had been a pretty challenging time for the disciples. Peter had been rebuked by Jesus for rebuking him. It was a very awkward and painful moment, not just for Peter, but for all of them. The picture that Jesus has painted for them about what it means to be his disciple— to pick up your cross and follow me—is one that they had not counted upon and one they don’t really understand.
Jesus takes them up the mountain and there he is completely changed and transformed. We are to remember Moses here, when he went up the mountain (see Exodus 24, 34) to listen to God and to receive the 10 commandments. There, on the mountain, Moses was filled with light.
While Jesus and the three are on the mountain in Mark’s Gospel, two other figures show up: Moses and Elijah. Moses was emblematic of the law; Elijah was emblematic of the prophets. It was understood that Moses and Elijah would come again when the Kingdom of God would come in its fullness (see Malachi 4: 4-5). So, when Moses and Elijah appear the three (we might surmise) would think that this was a Kingdom moment, a moment when God was breaking through, a moment when they were given such a clear vision that their doubts and struggles would be put aside. Maybe this happened.
Impetuous Peter suggests that they should build “three dwellings,” or three booths. This reminds us of the Jewish feast of Booths, a fall festival when the Jews would build little huts to remind them of how God had protected them during their sojourn through the wilderness. Maybe Peter wants to make camp; perhaps he just wants to freeze the moment, like in a painting; or perhaps he just doesn’t have any idea what he is saying—he just speaks out of his fear and awe.
A voice then breaks forth: “This is my Son, the Beloved; listen to him!” These are almost the exact words that God gave to Jesus when he was baptized (see Mark 1: 11f). There is, though, one addition: “listen.” God gives this message because the disciples weren’t listening to Jesus, and they weren’t listening because Jesus said some things that they didn’t want to hear.
And then the whole moment is gone—Jesus looks normal, Moses and Elijah are gone, all is quiet.
What happens then? Jesus and the rest of the disciples go down the mountain starting with 9: 9. But before we proceed, let me add one more piece of scripture from Paul’s second letter to the church in Corinth: “All of us, with unveiled faces, seeing the glory of the Lord as through reflected in a mirror, are being transformed into the same image from one degree of glory to another… (3:18f)
In this passage Paul is referring to Jesus at the Transfiguration. When Moses came down the mountaintop (Exodus) people had to turn away their faces because his face was so bright that it blinded them. But with Jesus, Paul says not to turn away, but to turn towards; and when we do we will be transformed by his light radiating on us.
At the bible study this morning I gave the men a spiritual principle: we become what we look at. Think about that. If we look at things that are light, that are about life and joy and hope and kindness and faith, all of our peering will impact and affect our minds and hearts and souls. But we if look at things that are not about light, that tend towards or even indulge in the darkness, then this, too, will impact and affect who we are and think and live. So, what are we looking at, reading, and studying?
In this passage from 2 Corinthians, Paul is saying that when we look at the face of Jesus we will be transfigured like him. How do we look into the face of Jesus? If we look intently and faithfully enough, we may just see him in…well… everyone’s face.
Think about that. Pray about that. Ponder all that when you next look at our window of the Transfiguration above the altar.
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