Mark 10:46-52 Bartimaeus the last disciple

Reading:  Mark 10:46-52

The healing of Bartimaeus is unique; there is nothing like it in the book of Mark. I know, it seems familiar; Mark has three stories of Jesus healing blind people, and there is a way that it strongly resembles when Jesus healed the man blind from birth in Jerusalem — but as far as Mark goes there is only one healing like it. I found three things unique in the gospel account: How the Blind man was introduced, how he addressed Jesus, and how he responded once he was healed.

If you notice, Mark’s gospel tells us that Bartimaeus, son of Timaeus was sitting by the roadside. Now, you’ve likely noticed that when Jesus heals people in Mark, a very common description is: “And Jesus healed many who were sick.” Sometimes, there is a longer description of the healing — such as the paralyzed man who was lowered through the roof when Jesus had a chance to go home, but it is rare that we can identify who was healed from the passage. Even when Jesus healed Peter’s mother in law, or Jarius’ daughter, the person who was left unnamed. Bartimaeus is the only person Jesus healed who was significant enough to be given a name.

As you might know, name-dropping is generally something you do with names that are familiar to the group. When this story was originally told, it is fairly safe to assume that people hearing the story when Peter told it in person would know who Bartimaeus was; this lead me to an observation that I find curious; I have no idea who this man was outside of the Biblical text. Usually when I see a name in the New Testament, I can find what Christian tradition has to say about the person; but as far as I can tell, Christian tradition is silent on this man. While Peter named the blind man healed in Jerusalem, Luke apparently edited the name out. Bartimaeus was important enough to name when the apostles were still preaching the gospel, but the reason has been forgotten; then again, perhaps the other two unique things in this story may offer us a hint.

The second unique feature of this story is when Bartimaeus calls out to Jesus, He cries out: “Jesus, Son of David, have mercy on me.” When we see this, we see the blind beggar publicly saying something about Jesus that nobody else says; that he is the son, and perhaps the Heir of David. Peter might have recognized that Jesus was the Messiah privately, but this blind beggar publicly proclaimed who Jesus was while he was calling for mercy. He wanted to be healed, and he asked for healing — but he knew that Jesus was more than just a healer.

The final feature of this story that is unique is how the blind man responded to the healing. I’m going to get back to this idea in a little bit, but first, I want us to consider what happened when Jesus healed people. Generally, when Jesus healed people, after they got what they needed they went home, and presumably went on with their lives. Perhaps the best example is Luke 17, where Jesus heals ten lepers — he tells the ten to go and show themselves to the priests (so they can be accepted back into society.) All ten of them are healed, but only two return to Jesus to say “Thanks you.” While Jesus asks where the other 8 are, if I look at all the stories of healing, I get the idea that even 2 out of 10 coming back to say thank-you was an extraordinarily rare event. Once people get what they want, they go away.

Now, I know that this is much like the experience that we have in real life. If you talk with people who work with soup kitchens, or food pantries, or any number of aid charities, you will learn that you don’t get very many thank-you notes for your work. People know that you are there for those who need something, and they take what they need and go home. Whether we like it or not, this is the nature of things — the relationship is purely one of providing a service to someone who needs the service.

Many of us also know somebody who only calls when he or she needs something, but who is never there for us. This was the relationship Jesus appears to have had with almost everybody that he healed. Bartimaeus was different; he got up from where he was begging, and followed Jesus on the way. This is exactly what the disciples did — they left their familiar old life and followed Jesus. If I were to guess why Bartimaeus was named, I would guess it is because he was one of the disciples.

After this, there are no more stories of those Jesus healed in Mark’s gospel. We are now in the last week of Jesus’ life; immediately after Bartimaeus follows Jesus, Mark moves on to the triumphal entry. Bartimaeus follows Jesus on the way, but at this point the cross is only a week away. Bartimaeus knows something about who Jesus is, he does what disciples do right at the time when it was hardest to be a disciple and even the 12 were scattered. His story is one that I wish were not forgotten.

Mark 8:1-21 — Yeast of Herod and the Pharisees

Reading:  Mark 8:1-21

Like last week, the story of the feeding of 5000 does not stand in isolation — but, if you skip forward a couple chapters you read the story of the feeding of the 4000. The feeding of the 4000 sounds very familiar, so familiar that it is tempting to guess that it is another version of the same story.

There is a pattern to this as well. You might have noticed that last week in Chapter 5, the Sunday school lesson talked about Jesus healing the demon possessed man in the country of the Gerasenes — and the feeding of the 4000 follows the healing of the Canaanite woman’s daughter and the Greek deaf-mute that I spoke of last week. Chapters 5-8 have important elements that are repeated — whether it is the healing of those the Jews consider enemies, or the feeding of large crowds.

When something is repeated like this, there is a hint that there is something that we are supposed to learn. When Jesus talks to the disciples about what they are supposed to learn from a teaching or an event, it is something that we should pay attention to as well. I imagine that everybody who listened noticed something. I will briefly share what came out when I read this text.

First, I notice that the motivation for feeding the crowds is compassion. At the feeding of the 5000, the disciples had compassion, and encouraged Jesus to send the people to the city where they could buy food. In the feeding of the 4000, Jesus had compassion because they had been with him for three days saying: “If I send them home hungry, they will faint along the way.”

The next thing I notice is that the disciples never expect a miracle. We read any of the gospels, and it appears that Jesus is constantly doing miracles — but, even when it is something the disciples have seen before they still seem surprised. The second time, when Jesus tells the disciples he wants to feed another crowd, the answer is: “How can one feed these people in the desert?” This is all the more remarkable as the writer of Mark goes out of his way to tell the reader that they have seen this before. Mark 8 begins telling us that “there was again a great crowd without anything to eat.” Later when Jesus talks to the disciples and mentions this miracle, Jesus asks specifically about feeding both the 5000 and the 4000, asking: “How many baskets are left over.”

The final thing that I notice is that the disciples never seem to learn. The disciples hear every sermon Jesus preaches, they hear every parable, and they even have Jesus to privately explain what they never understood — yet they never understand. Sometimes, I wonder if Peter and the others didn’t exaggerate their cluelessness, because it is hard to believe that they could have missed everything Jesus said and taught and did while they were standing there and studying under Him.

After Jesus teaches and feeds the people, he leaves, and the next place he goes he has the Pharisees calling for a sign. I find it remarkable that “no sign will be given to this generation,” because it seems like there are huge signs everywhere that Jesus goes. Remember what Jesus told the disciples of John when John asked if Jesus was the messiah? “The blind see, the lame walk, the lepers are cleansed and Good news is proclaimed to the poor.” Everywhere Jesus goes, there are signs unless one chooses to ignore them. How can there be a sign for somebody who refuses to read any signs?

When Jesus is in the boat with the disciples, Jesus tells them to beware the yeast of the Pharisees and the yeast of Herod. The disciples asked each other if this was because they didn’t bring enough bread, and Jesus reminds them that a lack of bread isn’t the problem because of miracles.

In Matthew, Jesus compares the kingdom of heaven to yeast — just a little yeast works it’s way through all of the dough. Yeast is, you might say, like mustard or salt, or light; it fills the space it is given. Apparently, the kingdom of heaven isn’t the only thing that one can be full of. Do we not understand what the yeast of Herod and the Pharisees is?

Now, if I were to guess, I would guess that it would be the same yeast. Herod was a puppet king of Rome. The Pharisees were a powerful political party. One of the reoccurring themes in the gospel is that Jesus does not take a place as a politician, nor does he take an Earthly throne — indeed, he insists that his Kingdom is of another place. When Jesus was tempted in the wilderness, the final temptation was political power, if he would worship Satan.

Christian leaders have compromised their faith and Christ’s teachings for the promise of political power on many occasions. I don’t want to fall into the trap of saying: “primitive Church good, Constantine bad”, because I don’t believe that the leaders of the Roman empire embracing Christianity was a bad thing at all; but in some ways having a worldly kingdom as a nominal ally makes Christianity more complex. When Rome was an enemy, Christians were only concerned with how to be a citizen of God’s kingdom. With Rome as an ally, Christians also had to consider how to be a good Roman. No man can serve two masters — even when a kingdom of Earth is friendly, it still isn’t the same thing as the kingdom of God. Because of Constantine, we must be careful that the temptation of political power does not change the mission of the Church.

I do want to observe that this change made Jesus’ final temptation, the temptation to seek worldly power instead of the Kingdom of God became very real at this point. In many ways, a hostile empire would have been easier — the yeast of worldly power can have a way of working it’s way through the church. If we are not careful, we might become more identified with a political position than with a gospel that heals and saves those around us. We risk choosing the kingdom of the world when we choose which master that we serve.

The kingdom of heaven is like yeast, but beware of the yeast of Herod and the Pharisees. May we choose our yeast wisely, and may the right yeast work its way throughout the dough.

Mark 5:1-17; 7:24-37 — Healing enemies

Reading:  Mark 5:1-17, 7:24-37

When we read the how Jesus went to the land of the Garasenes, many things stand out. There is the fact this encounter took place in a graveyard, that the Demons were named Legion, that these demons went into pigs, and killed the entire herd of pigs, and that when they saw the formerly demon possessed man healed and in his right mind, they were afraid and asked Jesus to leave.

When I think of this, I notice that the land of the Garasenes is a place, so I look at a map. Looking at the map from this time period, I see on the coast of the Sea of Galilee is a city named Hippus, then after that you walk about 6 miles crossing the river Yarmuk and arrive at Gadara. Gerasa is deep inland, located at the same place as the modern Jordanian city of Jerash — which is more like a 40 mile walk. There is some variation in manuscripts however — some appear to refer to Gerasa, other appear to mention Gadara. Either way, to get to his destination, he had to cross the territory of at least one city state, and at minimum he had to walk a couple hours inland and cross a river.

Hippus, Gadara, Gerasa are all cities in a region know as Decapolis. Decapolis was a group of 10 Greek cities founded in the 4th century BC. These cities controlled a relatively large region of land, creating a region that was colonized and largely populated by Greeks. Decopolis used the Greek language, Greek Architecture, and was culturally Greek in a larger region that used the Aramaic language and was culturally Hebrew and Canaanite. Decapolis is a large Greek colony that supplanted those who were indigenous to the region.

Now, I know that for the most part our ancestors were colonists — we know what that looks like. Jerusalem also knew what it looked like to turn a city into a Greek colony. You might know about the Jewish celebration of Hanukkah. This is the celebration of the cleansing and re-dedication of the Temple. One of the Cities that the Greeks tried to colonize and make culturally Greek was Jerusalem. One of the things they tried to do was to Hellenize the Jews — or, one might say de-Judize them.

The grievances the Jews had against the Greeks were pretty significant. They tried to force them to eat pork, and otherwise violate the Torah so they would better conform to Greek culture, and perhaps the most significant offense was that Antiochus entered Jerusalem and the temple re-dedicated to Zeus. He had an alter of Zeus placed at the alter, and scarified a pig to Zeus in the temple. The Temple was also looted, and copies of the Torah were destroyed.

There was a revolt, and Judas Maccabees and others drove the Greeks out of Jerusalem, rededicated the Temple, and started a new Jewish kingdom — this Jewish kingdom remained independent until it was replaced with Herod’s kingdom; under Herod, they were a client-state of the Roman Empire; meaning they were not colonized but they were not independent either.

Here is the thing, this is a story of Jesus going somewhere uncomfortable for him and his disciples, and there is no obvious reason why he goes there. The city named in Mark implies he walked from morning to dusk into territory run by historic enemies; the last great enemies that the Jewish people fought and drove out of Judah.

His destination was also a place that would have caused discomfort; Jesus goes to a graveyard where none of his own relatives are buried. As you might know there is a taboo of dead bodies, so it violates this taboo for Jesus to enter a foreign graveyard. The Demons introduce themselves as Legion, the Roman equivalent of a modern Brigade — but most important, the demons introduced themselves with the name of what oppresses the Jewish people. When he cast out the demons, they went into a herd of unclean animals — pigs. Everything about Decapolis was something that was foreign to Jesus and his disciples; and the people there begged Jesus to leave when the man was found in his right mind.

What strikes me the most about this story is how one of its elements is not unique, but instead a theme that is repeated. This is not the only time that Jesus goes into a place that makes Jews uncomfortable — it is not the only time he visits historic enemies. The Sunday School lessons skip Chapter 7; in Chapter 7, Jesus goes to Phoenicia, specifically to the region of Tyre; Phoenicia was the last enclave of Canaanites — an ancient enemy of Israel. While Jesus is in Phoenicia, he speaks to a woman and casts a demon out from her daughter. The following miracle has him returning to Decapolis to heal a deaf man.

The pattern I see in this story, and in those following is that Jesus, with no clear reason why, travels to visit Israel’s enemies. Jesus finds a person who is in need of healing, and he saves that person; whether it is a Greek man who is a danger to himself and others, or a Canaanite girl, or a Greek man who is deaf and mute.

In Matthew, I would point to the Sermon on the Mount, where Jesus tells those who hear to love their enemies. In Mark, instead, I see this in a series of stories, very close to one another where Jesus leaves Jewish country to deliberately visit the nations that are historic enemies; and while he is there he offers healing and salvation to those who need it. The first time, there is fear and Jesus is asked to leave, but the second and third time people seek Jesus to ask him to heal somebody they know who needs it.

Sometimes it is easy to think about love for one’s neighbor as something passive. Sometimes we think of it as merely trying to get along. There are many times when I think of things this way — I want to be silent and invisible. I don’t want to make peace so much as I want to avoid conflict. I certainly don’t want to go somewhere uncomfortable. Jesus showed me another way though. Jesus shows me that sometimes loving enemies means going where they are and giving them what they need.

When Peter told these stories of Jesus going to the lands of the Gentiles, and even going to places that were unclean, he told a story that prefigured something in his own life. Peter was the disciple who had the vision that told him that the Church was to accept the Gentiles, without asking them to adopt the customs of the Jews. Peter was also the first apostle to go specifically to the Gentiles — he headed up a mission to Antioch, and he was the first to speak on behalf of the Gentiles to the Church in Jerusalem.

When Jesus went to Greek cities, or Canaanite cities he personally demonstrated that His gospel was of a wider scope than just the people of Judah. Yes, Jesus eventually gave a great Commission that called for the disciples to make disciples even at the ends of the earth — but He did more than speak this, he demonstrated that his mission went beyond the boundaries of his own country and his own people. Jesus saving a Greek man in a Greek graveyard from demon possession is more than another miracle story — it is a story that shows that the gospel is for everyone.

Mark 4:21-34 The kingdom of God is like mustard.

Reading: Mark 4:21-34

Last week we studied the parable of the soils — and this week we will focus on the parable that tells us that the kingdom of God is like a mustard seed; which starts so small, yet it becomes something huge. This is a parable that many of us can connect with. Anybody who has made pickles likely has put whole seeds in the brine for flavor — I have a little jar of mustard seeds myself, though I do not know if these are fertile.

Now, it is pretty easy to get hung up on some of the details of this parable. Jesus talks about how huge the mustard plant is; big enough for birds to shelter in them; but, those of us who are familiar with the plant know that it is generally between three and eight feet tall. It is a large plant for the garden, but it is not exactly a tree either.

Perhaps the best way to explain how the ancients saw the mustard plant is to tell you what an ancient writer said about it. Pliny the elder wrote a 10 volume set on natural history we think was published in 77 AD. Pliny’s Natural history is basically an encyclopedia of plants and animals. Pliny writes on Mustard:

With its pungent taste and fiery effect, mustard is extremely beneficial for the health. It grows entirely wild, though it is improved by being planted: but on the other hand, when it has once been sown, it is scarcely possible to get the place free of it, as the seed when it falls germinates at once. (Pliny the Elder, Book 19, chapter 54)

Basically what we are looking at is an edible weed. Mustard is good for seasoning and good to eat. You can eat the greens; the seeds can be used as a spice, they can be pressed for oil, and they can make a flour that is quite nutritious. The problem is that the plant does not need any human help or effort to grow. It is not something you would be likely to plant in your garden, because it has a tendency to spread and take over the entire garden. Nobody wants a plant that it is nearly impossible to weed out!

Mustard has always been a weed that plagues field crops such as wheat and corn. When mustard is in a grain-field, farmers will find that their yield is cut in half, and it is even harder on a corn crop than it is on wheat and Soybeans. Farmers will delay planting so they can plow it under, or burn it, or if they have GMO crops that are highly resistant to herbicide they will kill mustard with chemicals.

Even though mustard grows like a weed, and in many contexts is a weed, it has also been domesticated for over 5000 years. Mustard grows well in a wide variety of soils with minimal effort. Mustard is one of those plants that can grow in very poor soil, and somehow enriches the soil it grows in. Because of this, mustard is sometimes used as a cover crop, and a green manure. In addition, mustard grows extremely quickly, produces eatable leaves and seeds that are valuable for both their flavor and their oil.

A single mustard plant will produce thousands of seeds in just 2 or 3 months. The plant produces seed-pods, each with a number of seeds inside. If the seeds are harvested, a single plant will produce thousands of seeds, and if the plant is not harvested, the seed pods will rupture and seed the whole area, and new mustard plants will grow. If the gardener is careless, mustard can spread to take over the whole garden — and the garden will fill with birds who are there to eat the bounty of seeds.

The kingdom of God is like mustard. The seed is so tiny, but it takes root and grows. In one generation, a single seed becomes a cup, or more, of seeds. Before the growing season is over, the scattered seeds take root and another generation comes; it does not take many seasons for a single seed to have filled an entire field with mustard plants. The kingdom of God is like mustard; something that takes root when the soil is less than perfect, and yet it will fill the field giving nourishment to the soil, to the birds, and to people. Once we’ve got God’s kingdom planted and growing in us — we have all of it’s nourishing benefit, but it is not something that is easy to control, nor to free ourselves of it; God’s kingdom will take us over.

Last week, the parable of the soils talked about a sower planting grain — mustard isn’t grain, and if the sower planted mustard instead, the mustard may have pushed out the weeds, given enough moisture it would have grown in the rocky soil, and in good soil it would have produced 5,000, 10,000, and 50,000 fold. I believe that we are invited to have the kingdom of God in us — and that our hearts and lives are where this mustard will grow.

Remember, though, mustard isn’t the only parable that applies to the kingdom of heaven, and to disciples. We see, and are, salt and light. There is a sense that the Kingdom of God isn’t only to sprout and change a few people’s hearts, but it is supposed to enlighten the whole world, to bring flavor to the whole world, to in a real sense bring salvation to the whole world.

When we look at the world around us; it often seems like the kingdom of heaven is the furthest thing away in the world. The west has been secularized. Even devout Christians often seem to prefer the way the kingdoms of this world works to the kingdom of heaven. Sometimes it seems like things are being pushed backwards.

The truth is, it is exactly as Pliny wrote: when the mustard grows, it is scarcely possible to get the place free of it. We forget how far we have come. The wisdom of the ancients and the world was that only the wealthy and the powerful had any value — and that the gods had no interest in the poor, only in the most elite. Jesus challenged this, and now the world at large realizes that the poor have value; this is the effect of Mustard.

To get a sense of how strong this view was, remember when Herod killed the babies after the wise men came? Historians do not mention this at all; granted, we are talking about a couple dozen poor kids who would never grow up to be anybody anyways. Today, this would be news, and would be condemned as an atrocity, this is the effect of Mustard.

Ancient Romans would take unwanted babies out into the wilderness to die; today, there is a real attempt to save babies, including saving those who might otherwise be thrown away. Systems have been built with the intent to save such babies; first by churches, but also now by governments. We have gone a long way since churches had ‘baby hatches’ or foundling wheels to collect unwanted babies and make sure they were cared for from about 1000 years ago to when they have become unnecessary in the western world in the 19th century. (Though, the practice has recently been resurrected here in Indiana.) We live in a world that looks for ways to save babies that would once be taken out to the woods and left to die — this is the effect of mustard.

Jesus was born into a culture where most human life was not valued. Blood sports and executions were popular entertainment. Even as Rome became Christianized, the cultural norms of the Roman people still continued. It took centuries for the gladiators to stop killing each other for the entertainment of the masses — however, these ended in the fifth century. A monk, Telemachus went from the East to Rome. While in Rome, he went to the Coliseum and went onto the field where the gladiators were fighting, and asked them to stop. The crowd was so furious that he interrupted their entertainment that they threw rocks at the monk, and stoned him to death. After the audience killed a monk, the gladiator games came to an end, and Telmachus’ name was included in the names of Christian martyrs that people remember. Ever since this time, it would be unthinkable to re-introduce entertainment where two people try to kill each other; this is the effect of mustard. (Theodort’s Ecclesiastical History, Book 5 chapter 26)

The kingdom of God is like Mustard; and that Mustard is growing in the Church, but it also spreads to everything that the Church touches. The world we live in is changed because the Seed grows throughout the world. The Kingdom of God is taking root — and, while there are attempts to weed it out, Pliny the Elder was correct: It is scarcely possible to get the place free of it.

Mark 4:1-20 — Parable of the soils

Reading: Mark 4:1-20

The first 3 chapters of Mark were about Jesus traveling and doing miracles and slowly losing favor with those in power. Chapter 4 is fairly unique in Mark — it is a group of parables: The sower, the lamp and the bushel basket, the growing seed, and the Mustard Seed. Mark chooses very few examples of Jesus’ teaching; so why does Peter want to to tell people about the Sower and the lamp?

The parable of the Sower; or, it might be better for me to call it the parable of the soils is unique not only because it is one of the few teachings of Jesus to be part of Mark, but also because it is one of the few teachings that Jesus interpreted for his Disciples — the interpretation Jesus gives is:

And he said to them, “Do you not understand this parable? Then how will you understand all the parables? The sower sows the word. These are the ones on the path where the word is sown: when they hear, Satan immediately comes and takes away the word that is sown in them. And these are the ones sown on rocky ground: when they hear the word, they immediately receive it with joy. But they have no root, and endure only for a while; then, when trouble or persecution arises on account of the word, immediately they fall away. And others are those sown among the thorns: these are the ones who hear the word, but the cares of the world, and the lure of wealth, and the desire for other things come in and choke the word, and it yields nothing. And these are the ones sown on the good soil: they hear the word and accept it and bear fruit, thirty and sixty and a hundredfold.” — Mark 4:13-20 NRSV

I think of Peter telling this story, and I see one clear thing: We are the soil — Peter was the soil and he was well aware of what kind of soil that he was. Peter was very much rocky soil — he was often the first of the disciples to proclaim his faith, and he withered so quickly. Peter was the one to step out of the boat, take a few steps on the water in faith, and to doubt and fall in. Peter was the one who said he would follow Jesus to his death, and yet on the night of the Crucifixion denied Christ.

Even after this, Peter was the first to call for the church to accept Gentile coverts to Christianity, yet when he was in Antioch he fails to practice what he preached because when those who felt that one must convert to Judaism before Christianity came to Antioch, and when these people refused to eat with Gentile Christians — Peter also stopped eating with the Gentile Christians. Even as a Christian leader, Peter had these rocky soil moments where he failed to live up to his beliefs due to the presence of opposition.

Peter saw the other soil types too. As Peter told this story year after year, he must have thought about all the people he knew, and all the people that Jesus talked with and worked with. Peter was able to see people who reacted in these ways, just as clearly as he could reflect on his own reaction.
Peter saw the scribes and the Pharisees, some of whom sat at Jesus’ feet and asked questions, yet they were like the hard soil of a well worn path. These people fell back to what they knew, and could not receive what came from beyond themselves. Perhaps it was because they listened to answer back, to debate and to be clever. Whatever reason their soil was hard, he seeds sat, and were eaten — they heard, but nothing sank in.

When I think of the seeds that fell into the thorny ground, those who are choked out by weeds makes me think of Judas. Judas was choked out by his greed; this is something that was hinted several times before he sold Jesus. Later in scripture we see that others also grow in this thorny ground — entire churches sometimes seem to be harmed by thees weeds.

Sometimes I feel like I’ve got all these kinds of soil in me. There are times when I, like the Pharisee listen to answer instead of listening to hear. There are times when I’m excited, and then too afraid, and there are times when I have more than one thing in my mind, and there are weeds. There is something about this parable that feels right.

What do we do with this though? There are some who would suggest that Jesus tells us this, because we are supposed to become good soil. There are others who tell us that we spread the seed anyways — but, neither of these makes sense to me — we are soil.

One thing I can say is that good soil does not appear all by itself; the farmer changes soil. Good soil left to itself will become weedy soil. Every garden needs weeded. If the soil is shallow and rocky, the rocks can be broken up and removed. Farmers and gardeners have been improving the land that they have even before the time of Jesus. The gardener we have is one who does miracles.

Think of the Apostle Paul, who wrote most of the New Testament — he was a Pharisee, and somebody who’s heart was completely hardened to the message of the gospel. Somehow, Jesus changed his soil so something could sprout and grow well. Peter might have been rocky, and he might have denied Christ — but his courage grew. Peter kept preaching, even when the authorities attempted to silence him. Peter grew enough in faith that he did follow Jesus to a cross — tradition tells us that Peter died on a cross in Rome when Nero was persecuting the Christians. God changed Peter’s soil.

The seed is scattered, and if the gardener does nothing, our soil is going to be rocky, or weedy, or just too hard for the seed to take root. I’m not going to tell you to weed yourself, or pull out your rocks — because I’m aware that there are things that we cannot change simply by wishing things were different. The dirt is as it is — but, I do believe that we have a gardener that can and will work our soil with a goal to make it the good soil that produces a crop.

Mark 1:1-20

Reading:  Mark 1:1-20

I am glad to start our study of Mark. Mark was never my go-to gospel; I read Matthew or Luke and John. John was my favorite, because it is the most clear about who Jesus was. Matthew was my favorite to read about what Jesus taught — though, in reflection, this was purely personal preference — Luke had some favorite stories in it however. I didn’t really read Mark because Mark gives so few details; all but a few words of Mark are in Matthew, Luke, or both — and those things that are unique to Mark are things that I really don’t understand why they are there at all. To be fair I did not appreciate Mark until I head a storyteller recite it, in full.

As you might know, Mark is commonly considered to be the oldest gospel. Mark is thought to have been written down while Nero was persecuting Christians. There is some debate in among early Christian writers whether this is John Mark that we see in Acts, or if this is another Mark — but, either way, Mark is identified as a disciple of Peter.

First century Christian leader Papias is one of the few Christians who wrote at the same time the New Testament was being written; Papias was early enough that there were people around who actually saw Jesus — but late enough that it became clear that Jesus might not come back before they died. Mark was likely written about the same time that Papias was born, and the other three gospels would have been written in his lifetime. Papias was best known for writing a 5 volume work on the sayings of Jesus, which unfortunately is lost.

Papias tells us that John the Elder told him that Mark was Peter’s interpreter; and that Mark wrote down the story that Peter told from memory. John further told Papias that Mark related this accurately, and that he was careful not to omit or recall anything falsely.

This tradition tells us that Mark was a story that was told, and a story that was transmitted — it is, in its earliest form an oral Gospel. It is the story of Jesus, as related and remembered by Peter. This story starts when the name Jesus is first known — Jesus was shown to the world by John the Baptist. Peter’s story of Jesus starts maybe 6 weeks before he became a disciple.

Peter’s story starts with John the Baptist preaching the repentance of sin, and baptizing — and that one would come after him who would baptize with the holy spirit. Jesus then goes to the wilderness, then when John is arrested Jesus enters public ministry, stepping right into John the Baptist’s shoes.

One thing that I’ve learned is that the way somebody begins a story colors the whole story. The story Peter tells begins with John introducing Jesus — and right away, what happens? John is arrested for preaching. Now, if I read the other gospels, I learn that John is arrested because his preaching makes Herod look bad, and he’s also not too polite to the Pharisees; but listening to Mark alone I only get what is most important — details would make the story last longer! The detail is that John preaches that Jesus is coming, and is arrested; Jesus steps right into John’s place, and risks the same fate. Later in the story, Mark tells us that John is killed — Jesus risks that same fate.

This story of Jesus ends with Jesus crucified — but remember, in it’s earliest version, tradition tells us that Peter is telling this story; this story is not only the story of Jesus, but it is also the story of Peter. In Acts 2, the first apostle to speak about Jesus to the crowds is Peter, and in Acts 4, Peter is arrested for his preaching, and forbidden to speak of Jesus any more. John’s arrest not only prefigures what will happen to Jesus, but it also describes the beginning of Peter’s ministry, and the reality of the first Christians. The opening of this story reminds Christians that the world is not friendly and it has never been friendly. There is something about the gospel that those in power hope to silence. Peter does not tell us what this is during this story, he just tells the story.

I am growing to love Mark for what it is. Mark does not tell us what Jesus taught, it does not give us very many details about the story — but it does more than any other gospel get into the experiences that Jesus and the disciples had. From the beginning, we see that there is a danger to preaching this gospel. We see that Jesus is always on the move — everything feels like it happens so fast, and you can see in the story hints that Jesus and the disciples are tired. Mark has nothing subversive to say, yet the subtext is very subversive. From Jesus stepping into John’s place after John is arrested, to Jesus telling those who recognized him as something more than a prophet to keep silent, and not tell anybody; there is a sense that any moment, Jesus might be arrested or stoned. Mark is great because we know exactly what the cost of discipleship is from reading it. I don’t have the luxury of retreating into my mind — no, I march to the cross with Jesus.

Over time, I’ve come to accept that the gospel is that I’m invited to walk with Jesus — and, I have faith that if I walk with Jesus, I will end up where Jesus is — that the resurrection and final judgment will go well for me. Mark is a reminder that if I walk with Jesus, before this resurrection I might just have to end up at the cross. I don’t have the luxury to argue about how to interpret a certain teaching, or if it is a metaphor — I just have the knowledge that sometimes walking with Jesus is a march that ends at the cross. Peter knew this, and still followed Jesus to the very end of his life — and, tradition tells us that the end was that Nero had Peter crucified.

Jeremiah 29:1-14: Pray for Babylon

Reading: Jeremiah 29:1-14

Last week I spoke on Psalm 146, and talked to everybody who had hope that they might get their way in the election. Needless to say, I had no idea who would win; but what I said last week still matter. There were no saviors on our ballot, and we don’t need a political savior. I also reminded everybody that the United States has some dark points in our history, and that we have survived these dark times with our nation in tact. Whatever prophecies of gloom we might have seen are likely exaggerations.

This week, I want to talk to those of you who are disappointed in the outcome of the election. I planned to give this message before knowing the outcome of the election. I have decided on the text before I cast my ballot. The thing is about this election is that we elected a man who is opposed by 2/3 of our population. Only 1/4 of registered voters marked “Donald Trump” on their ballots, and it is difficult to say how many of these made this choice with disgust, knowing that if they didn’t Hillary Clinton might win.

The thing is, if the election turned out differently, I could have swapped names and it would have still been true. This is a truly odd election year where both major parties chose candidates who have disapproval ratings above 60%. There were a large number of people on both sides who held their nose while making a choice. In the end I knew that no matter who won, a large number of people would be disappointed in the results, and I know that any Christian leader who is honest will not be able to say we have a great ally in the White House.

I won’t list our next President’s personal problems;  I will simply pray that these do not become an issue in his presidency, I will however tell you about one of our nation’s personal problems: people have differing views on what it means that Trump won the presidency. Some voted because of Trump’s short list for the vacant Supreme court seat. Some voted Trump, or didn’t vote Hillary because he spoke to the concerns of Labor, often in a way that is at odds with the Republicans in congress. Some voted for Trump, because they felt he represented the values of White Nationalists. This last one, the KKK vote is very much a personal problem in our nation. I’m not going to say that it is a huge population, but unfortunately, these people assume that the election of Trump means that real Americans think like the KKK; similarly unfortunate are Trumps opponents who often think the same thing making real conversation and compromise impossible.

This issue has lead to problems which, if you remember started before the election. Unfortunately, some of our racist minority have taken it on themselves to vandalize places of worship, harass and threaten people, there has also been some reports of physical assault. There has been some of that here, and some people close to me have been harassed because of their skin tone in the days since the election. On the other side, there were significant protests against the election results in various cities. USA Today describes these protests as “mostly peaceful”, but it also told about the dozens of protesters who were not, and had to be arrested. I find it disturbing that I live in a world where acts of violence and vandalism are carried out both by those who feel the election validated their views, and by those who are deeply opposed to the winning candidate. This is not not the way Americans act at elections time: no, to quote Hillary Clinton: “Our constitutional democracy enshrines the peaceful transfer of power, and we don’t just respect that, we cherish it.”

My point is, no matter how you voted, there is a good chance that this nation feels different than the America you know and love. I know that it feels different to me. I know it feels different to a lot of people. In general, we love our country, we are proud of our country, and we believe our land to be one of ideals, principles, and hope. We do not expect violence on election day, nor do we expect violence following election day. Today many live in fear: Some live in fear because they are minorities who are targets of anti-minority violence and harassment. Others live in fear because we are facing people who set things on fire hoping somebody will change what has already been decided. No matter what side you are on, the fear that somebody will decide to contest the ballots with bullets is very real.

To be honest, I had to admit long ago that Paul was right when he wrote to the Philippians saying: “Our citizenship in in Heaven.” We are resident aliens of this kingdom of earth. Christianity is far too important, and far too enduring to be co-opted for a political agenda. The truth is, Christ and Paul have nothing to say on how a government should be run; the message in our Bible is a message of how to live in a nation with a different basis for justice than we have and one that was at times hostile to Christians. As Christians, we are truly in our traditional element when we have a message that invites people to be better than the world they live in. What is happening is less than idea, and I miss the nation I remember but I get to look to scripture to help me know what to do. Now, how do we live in such a world?

I personally take the advice that Jeremiah offered to the exiles in Babylon to heart. I admit that there really is no way out of the reality we live it; there is not a political messiah coming that will restore Christianity to America through politics, and we will spend our lifetime living in a secular nation that, whether good or bad, will never really embrace our faith or our values.

Jeremiah’s advice to those who had no choice but to live in Babylon was to live in it. They were to have children, make a home, work, and live a generally normal life. They were not called to overthrow the actually hostile government, but instead to pray for the government and for the prosperity of the city of Babylon. When Jeremiah told the Jews God’s plan was to prosper them, he meant God wanted to prosper them in Babylon.

Here is the thing I learn reading scripture. No matter what we think of our government, our role remains the same:  live the best lives we can. We need to be a blessing to our neighbors, do right by our families, and work for not only our well being but the well being of our neighbors — even the neighbors we disagree with. Jeremiah didn’t call for a revolution, or a fight to win freedom, he called for assimilation and for people to live normal mundane lives that made the world just a little better because they are in it. We love stories of heroes who do great things  but most of us are not heroes, and the accomplishments of normal people are greater than the accomplishments of great leaders. Jesus called us to be salt and light and we are that simply by living the way Jesus taught us;  by making love the rule of our lives. No matter what we think of our nation, it is not right to set it on fire, or hope that our leaders fail. The truth is, we are all in the same boat, so no matter what we think of the Captain.  We want to get to port without sinking. Remember as the nation we live in prospers, we also prosper.

I know none of this is new to you, but I’m going to invite all of you to do one thing that the Jews were told to do for Babylon to pray for the peace and prosperity of the city to pray that it be well governed. If you see our president, or the next one as being Nebuchadnezzar, so be it, but we are still commanded to pray and to work for the good of the place we live in.

Like the results of the election — our first response is clear, so let us respond: let us pray:

  • For the peace and prosperity of the United States, let us pray to the Lord
  • For President Barack Obama, and his successor Donald Trump, let us pray to the Lord
  • For our congressmen and judges, let us pray to the Lord
  • For the peace and prosperity of Indiana, let us pray to the Lord
  • For Governor Mike Pence, and his successor Eric Holcomb, let us pray to the Lord
  • For the peace and prosperity of Henry County and Knightstown, let us pray to the Lord
  • For the County commission and city council, let us pray to the Lord
  • For our policemen and firefighters, let us pray to the Lord
  • For our schools and our educators, let us pray to the Lord
  • For those who serve our community, let us pray to the Lord
  • For the poor and sick in our community, let us pray to the Lord
  • For Raysville Friends church, let us pray to the Lord