45 For the Son of Man did not come to be served but to serve and to give his life as a ransom for many.” As a follow on to Pheme Perkin’s discussion about ransom (lytron) and its meaning as the price paid to free a slave, Matt Skinner offers additional insight:
Jesus’ mention of a “ransom” indicates that his death will be more than just an inspiring example or a martyr’s tragic protest against an unjust system. The word in question (in Greek, lytron) indicates that his death does something; it secures a release. This verse often sparks lively debates, and it has a history of, in my opinion, being misunderstood by those who take the notion of a “ransom” to mean a specific type of payment. In those readings, Jesus’ death is transactional, a payment made to satisfy the penalties accrued by human sin or to repay something owed to God. Continue reading →
This coming Sunday is the 29th Sunday in Year B of the lectionary cycle. In previous posts we have explored the request for glory from the Apostles James and John, Jesus answer, the reaction of the other disciples and a subsequent teaching from Jesus on servant leadership: Rather, whoever wishes to be great among you will be your servant; 44 whoever wishes to be first among you will be the slave of all. Continue reading →
This coming Sunday is the 29th Sunday in Year B of the lectionary cycle. In previous posts we have explored the request for glory from the Apostles James and John: ““Grant that in your glory we may sit one at your right and the other at your left.” (Mark 10:37). Jesus has questioned if they really understand what they are asking and its consequences: “Can you drink the cup that I drink or be baptized with the baptism with which I am baptized?” To which the two apostles respond: “We can.” Continue reading →
This coming Sunday is the 29th Sunday in Year B of the lectionary cycle. It is a familiar story in which James and John seek glory: ““Grant that in your glory we may sit one at your right and the other at your left.” (Mark 10:37). In our previous post, Jesus has answered them “You do not know what you are asking. Can you drink the cup that I drink or be baptized with the baptism with which I am baptized?”Continue reading →
This coming Sunday is the 29th Sunday in Year B of the lectionary cycle. It is a familiar story in which James and John seek glory: 35 Then James and John, the sons of Zebedee, came to him and said to him, “Teacher, we want you to do for us whatever we ask of you.” 36 He replied, “What do you wish (me) to do for you?” 37 They answered him, “Grant that in your glory we may sit one at your right and the other at your left.”
Even before the request is revealed, the very sound of the question seems brash: “whatever we ask.” It is as though they want a “blank check” from Jesus. Is it enthusiasm? Is it brazenness? Is it coming from a sense of “I deserve a reward for having followed you these many, many months?” Is it arising from a sense of “I have looked at the other 10 and we are the ones you should pick?” Hard to know, but in any event, Jesus simply asks them what they desire. Continue reading →
This coming Sunday is the 29th Sunday in Year B of the lectionary cycle. It is a familiar story in which James and John seek glory: ““Grant that in your glory we may sit one at your right and the other at your left.” (Mark 10:37)
The tenth chapter of Mark has been especially dense with preparing the disciples for the time when Jesus will no longer be with them as their teacher. Jesus will enter Jerusalem at the beginning of Mark Chapter 11. The terrible fate that Jesus has already predicted for himself awaits even as he strives to have the disciples more fully understand the meaning of the Kingdom. At a certain level, this scene is déjà vu – didn’t Jesus just have a discussion with the disciples regarding the true meaning of greatness as service to the least among us? Hasn’t he already told them that the path of discipleship will consist, not just of demonstrations of power (healing and casting out demons), but also one in which one “must deny himself, take up his cross, and follow me.” (8:34) Did they not draw any broader conclusion about the nature of the kingdom in Jesus’ exchange with the rich man (10:17-31)? Continue reading →
This coming Sunday is the 28th Sunday in Ordinary Time. Earlier (3:35) Jesus had redefined his family. “(For) whoever does the will of God is my brother and sister and mother.” For many of the first believers, following Jesus meant leaving everything behind. What one gained by leaving the biological family behind was the faith-community, those who were doing the will of God
28 Peter began to say to him, “We have given up everything and followed you.” 29 Jesus said, “Amen, I say to you, there is no one who has given up house or brothers or sisters or mother or father or children or lands for my sake and for the sake of the gospel 30 who will not receive a hundred times more now in this present age: houses and brothers and sisters and mothers and children and lands, with persecutions, and eternal life in the age to come. 31 But many that are first will be last, and (the) last will be first.”
Peter again acts as the spokesman for the Twelve. His response stands in stark contrast to the refusal of the rich man to follow Jesus. The Twelve had abandoned everything in order to follow Jesus (Ch. 1:16–20; 2:14). Lane [371-2] notes that “Jesus’ response defines Christian existence in terms of promise and persecution, and history as the interplay of blessedness and suffering. The contrast between the present age and the age to come is thoroughly Palestinian in character and expresses the tension between promise and fulfillment in the life of faith. The frank recognition of the loss that allegiance to Jesus and the gospel may entail (cf. 13:12f.) is conditioned by the promise that all that is lost in one society (v. 29) will be regained a hundredfold in the new society created by the dynamic of the gospel (v. 30). This reassurance is addressed to any man who suffers loss for Jesus and the gospel. God takes nothing away from a man without restoring it to him in a new and glorious form. Jesus’ reference to the new family which will compensate for the loss sustained in one’s own family finds its preparation in 3:31–35.”
A Final Thought From Brian Stoffregen:
A dictionary definition of “sacrifice” is: “an act of giving up something valued for the sake of something else regarded as more important or worthy.” A key to a sacrifice is giving up something valued. We seldom are confronted with giving up things that we value for the sake of Christ who should be regarded as more important or worthy. How often are things donated to the church, things a family wants to get rid of — something they no longer value? Such giving can’t be called a “sacrifice”.
Frequently testimonies talk about giving the worst things in one’s life in order to follow Jesus, e.g., addictions, swearing, promiscuity, etc. In contrast, Paul’s testimony in Philippians 3:4-11 indicates that he gave up the very best things in his life, the most righteous things in his life, for the sake of the gospel.
What are some things that we value that Christ might ask us to give up in order to follow him? Soccer practices on Sunday? Watching football games on Sunday? Buying a new car?
However, if we are giving such things up only because we expect even greater things from following Christ, then we have probably haven’t given up our most important possession, the control of our own lives and destinies.
Image credit: Heinrich Hofmann | 1888 | Christ and the Rich Young Ruler | Brigham Young University Museum of Art | PD-US —- cartoon from AgnusDay.org
This coming Sunday is the 28th Sunday in Ordinary Time. Before we address the question of wealth, the larger question is really “Who can be saved?” The answer in v.21 is clear – human beings cannot save themselves. Just can’t do it. But, nothing is impossible for God. Stoffregen writes: “The answer to ‘how hard?’ is ‘It’s impossible.’ Whenever we make it ‘possible’ to do with enough work or sacrifice, we miss the radical nature of Jesus’ comments; which were especially revolting because (1) it was naturally assumed that the wealthy were closer to God and were more likely to be saved than the common people and (2) it was naturally assumed that those who kept the commandments were closer to God and were more likely to be saved than the common people. The man in our text fulfilled both requirements — but doesn’t enter the kingdom — at least not based on his righteousness or wealth.” Continue reading →
This coming Sunday is the 28th Sunday in Ordinary Time. 21 Jesus, looking at him, loved him and said to him, “You are lacking in one thing. Go, sell what you have, and give to (the) poor and you will have treasure in heaven; then come, follow me.” 22 At that statement his face fell, and he went away sad, for he had many possessions.
Did you know that this is the only place in the gospels of Mark, Matthew, or Luke that Jesus is said to love (agapaō) someone. Then Jesus says, “give it all away and follow me.” When I have told Bible Study groups the uniqueness of this statement of love, it is not uncommon to hear a quip, “And this is love? I’ll take a pass.” It is said in jest, but…. all recognize that suddenly the high bar got very high. Continue reading →
This coming Sunday is the 28th Sunday in Ordinary Time.“Good teacher, what must I do to inherit eternal life?” Jesus answered him, “Why do you call me good? No one is good but God alone. In the Hebrew Scriptures only God is called “good,” although it was permissible to speak of “the good man” (e.g. Proverbs 12:2 etc.) as a characteristic derived from one’s fidelity to God. But the expression “Good teacher” has no parallel in Scripture or Jewish sources. One can only take it as a true expression of the man’s estimation of Jesus as someone close to God who would teach with wisdom. Continue reading →
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