Indeed, who then is this

LJA130270Then he asked them, “Why are you terrified? Do you not yet have faith?” They were filled with great awe and said to one another, “Who then is this whom even wind and sea obey?” (Mark 4:40-41)

After quieting the violent storm with a word, Jesus turns to his disciples (and Mark’s readers) and asks: “Why are you terrified? Do you not yet have faith?” (v. 40). The first disciples’ only response is: “Who then is this?” (v. 41). This passage continues to reveal Mark’s theology of discipleship. These very same disciples who have been chosen in 3:7-12, who have been given the mystery of the kingdom of God (4:10-12), and who are privileged to hear Jesus’ teachings and explanation (4:34) are here chided for their timidity and lack of trust, their lack of a deepening faith. The question of their faith is abrupt at this point in Mark’s gospel. Increasingly as Mark’s gospel continues this question of faith continues to arise.  Continue reading

Reward and Righteousness

The gospel for today is from Matthew 6 and is part of the Sermon on the Mount (5:1-7:29), but too often it is presented in isolation from the Sermon and thus the connection is not obvious to many listeners. Jesus has begun to preach in Galilee, as Scripture foretold (4:12–17), and large crowds are being attracted to his teaching (4:23–25). Matthew presents a lengthy collection of that authoritative teaching.

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Be still

LJA130270This coming Sunday is the gospel of Jesus calming the storm on the Sea of Galilee. “Jesus was in the stern, asleep on a cushion. They woke him and said to him, “Teacher, do you not care that we are perishing?” (Mark 4:38)  While the storm raged, Jesus lay sleeping in the stern upon the cushion that was customarily kept under the coxswain’s seat for those who were not involved in the actual sailing or fishing. The other’s aboard are having a much different experience. Given that at least four of the disciples were professional fishermen and must have experienced such storms before, their anxiety/terror indicates the severity of the incident. The usual pattern for a deliverance from a storm at sea involved a plea to the deity for help, but Mark’s version lacks such a formula. In Matthew the disciples’ words to Jesus to fit the anticipated pattern, “Lord, save us! We are perishing!” (Matt. 8:25). In Mark, however, their cry carries an edge – rebuke? Disbelief? Incredulousness? It is hard to assign a meaning that leaves the disciples other than accusing Jesus of being indifferent to their plight. Continue reading

Storms in life

LJA130270The gospel for this coming Sunday, the 12th Sunday of Ordinary Time ( Year B), is the Markan account of the calming of the storm waters on the Sea of Galilee.

“On that day, as evening drew on, he said to them, “Let us cross to the other side” (Mark 4:35). As Stoffregen asks: Why do the disciples cross the lake? There are several possible answers: (a) to get to the other side or (b) as recorded in the text, Jesus told them to cross over. Even though (b) is the correct answer, (a) raises the curiosity: what is on the other side? Gentile (unclean) territory indicated by “unclean spirits,” “swine,” and “Decapolis.”  Many scholars hold that this trip across the lake represents the Gentile mission for Mark. The storm at sea represents the storms in the early church as they sought to carry out Jesus’ command “to go to the other side” or “to make disciples of all nations.” It may be noted that the area where the people of God sit while in church is properly called the “nave,” from the Latin “navis” = ship. Continue reading

Who then is this?

storms-at-seaThe gospel for this coming Sunday, the 12th Sunday of Ordinary Time ( Year B), is the Markan account of the calming of the storm waters on the Sea of Galilee. This gospel account appears in the context of parables and miracles.

In 4:1-34 Jesus teaches in parables, which keeps those “outside” from understanding (4:11-12), but Jesus “Without parables he did not speak to them, but to his own disciples he explained everything in private.” (4:34). However, we will see that even with the special instructions, the disciples don’t get it. But parables are not the only method of teaching. In 4:35-5:43 Jesus teaches with miracle – stilling the storm (4:35-41); the demonic legion (5:1-20); raising Jairus’ daughter and healing the woman with a flow of blood (5:21-43 – the text for next week). However, following these displays of Jesus’ power, the responses are not positive: Continue reading

Parables: final thoughts

parable_SowerThis coming Sunday’s gospel ends: With many such parables he spoke the word to them as they were able to understand it. Without parables he did not speak to them, but to his own disciples he explained everything in private. (Mark 4:32-34) Mark concludes this collection of parables with a summary indicating  that he has selected illustrations of Jesus’ teaching from a much larger cycle of tradition. It was Jesus’ method to teach the people through parables such as the one which Mark has presented. Through these parables Jesus is proclaiming the good news of the Kingdom; in other words, He was proclaiming “the word.” The term is an echo of the explanation given to the parable of the sower, where it occurs eight times. It is appropriate to the vocabulary of revelation and means clearly “the word of God,” or more concretely “the word of the Kingdom.”

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The Mustard Seed

parable_SowerThis coming Sunday’s gospel is the parable of the mustard seed. Of the three parables of seed which is sown this last is most elaborately introduced in explicit parabolic formulation: the Kingdom of God is like what happens to a grain of mustard. The mustard seed was proverbial in Jewish thinking as the smallest of all seeds. He said, “To what shall we compare the kingdom of God, or what parable can we use for it? It is like a mustard seed that, when it is sown in the ground, is the smallest of all the seeds on the earth. But once it is sown, it springs up and becomes the largest of plants and puts forth large branches, so that the birds of the sky can dwell in its shade.” (Mark 4:40-32)

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The lens of Covenant

sermon-on-the-mountThe gospel text for this Wednesday of the 10th Week is take from the “Sermon on the Mount” in Matthew’s gospel: 

17 “Do not think that I have come to abolish the law or the prophets. I have come not to abolish but to fulfill.18 Amen, I say to you, until heaven and earth pass away, not the smallest letter or the smallest part of a letter will pass from the law, until all things have taken place.19 Therefore, whoever breaks one of the least of these commandments and teaches others to do so will be called least in the kingdom of heaven. But whoever obeys and teaches these commandments will be called greatest in the kingdom of heaven. (Matthew 5:17-19) 

Warren Carter (Matthew and the Margins) has these introductory comments about the entire sermon:  Continue reading

The Seed that Grows Itself

parable_SowerMark alone records this parable: He said, “This is how it is with the kingdom of God; it is as if a man were to scatter seed on the land  and would sleep and rise night and day and the seed would sprout and grow, he knows not how. Of its own accord the land yields fruit, first the blade, then the ear, then the full grain in the ear. And when the grain is ripe, he wields the sickle at once, for the harvest has come.”  (Mark 4:26-29)

Placed beyond the parable of the Sower (vv.1-9) and its explanation, it is easy for the significance of this to be lost in the fast-paced narrative of Mark’s gospel. In the parable of the Sower, the meaning of the interim time before the fruits appear has a positive sense: the time of waiting is a time for sowing, an opportunity for seed to be scattered in the field. There is also a teaching that in that interim period there will be barriers, resistance, and problems encountered in the sowing of the seed as it comes to fruition.

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Christian saltiness

Salt is important. It has its own Wiki page and even has a history book (Mark Kurlansky: Salt: A World History.)  Yup, you heard it correctly. A whole history of the world written in the context of salt.  As the author writes, “from the beginning of civilization until about one hundred years ago, salt was one of the most sought-after commodities in human history.”  And you took salt for granted. Continue reading