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Notes linked to the Revised Common Lectionary Gospel readings for the period October 18 to November 22 2015 by Rev Stuart Gunson
INTRODUCTION
From October 18 to November 15 the Gospel readings are selected passages from the Gospel of Mark Chapters 10-15; the reading for 22 November (the Sunday being the last Sunday in Ordinary Time, or the last Sunday in the period designated as ‘After Trinity’ in the liturgical calendar) is part of the passion of Christ from the Gospel of John Chapter 18.
The series of readings from Mark begin at Chapter 10 v 35, however Mark 10 v 32-34 (immediately prior to the reading for 18 October) and the John reading for 22 November (18 v33-37) provide the ‘bookends’ for the series of readings.
Mark 10 v 32-34:
32 They were on the road, going up to Jerusalem, and Jesus was walking ahead of them; they were amazed, and those who followed were afraid. He took the twelve aside again and began to tell them what was to happen to him, 33 saying, ‘See, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death; then they will hand him over to the Gentiles; 34 they will mock him, and spit upon him, and flog him, and kill him; and after three days he will rise again.’
Here Jesus spells out to his disciples the way he sees things unfolding for him as he describes what are to become the events of his passion. (It is interesting to note that ‘passion’ has the same root in language as ‘passive’, so in his passion we might recognise that Jesus passively ‘allowed things to happen and take their course’, and this exposes his vulnerability.)
John 18 v 33-37 describes the trial of Jesus before Pilate which brings with it the realisation of the Mark reading.
The last Sunday in Ordinary Time (Nov 22 in 2015) traditionally carries the title “Christ the King” in which Jesus talks to Pilate about His Kingdom.I have themed this series of reading to reflect characteristics of the Kingdom of God; we might note again that these characteristics are those which expose vulnerability.
I hope it doesn’t feel too contrived!
(The NRSV has been used in this preparation and all passages quoted are from this translation)
18 Oct: Mark 10 v 35-45: The request of James and John
35 James and John, the sons of Zebedee, came forward to him and said to him, ‘Teacher, we want you to do for us whatever we ask of you.’36And he said to them, ‘What is it you want me to do for you?’ 37And they said to him, ‘Grant us to sit, one at your right hand and one at your left, in your glory.’ 38But Jesus said to them, ‘You do not know what you are asking. Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?’ 39 They replied, ‘We are able.’ Then Jesus said to them, ‘The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized; 40 but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.’ 41 When the ten heard this, they began to be angry with James and John. 42 So Jesus called them and said to them, ‘You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them. 43 But it is not so among you; but whoever wishes to become great among you must be your servant, 44 and whoever wishes to be first among you must be slave of all. 45 For the Son of Man came not to be served but to serve, and to give his life a ransom for many.’
A KINGDOM OF SERVICE
It is clear that the disciples had not understood the significance of what Jesus had just told them (in Mk 10 v 32-34) because in v 37 James and John open up the subject of status and power; almost the opposite of being vulnerable and passive. They upset the other disciples in the process.
Jesus addresses the matter of position and power.
He reminds them first of the need to identify with the underlying principles of the cause (can you drink the cup that I drink or be baptised with the baptism I am baptised with?), then offers some comments on leadership. Look at how these comments develop:
Rulers among the Gentiles lord it
Great ones among the Gentiles are tyrants
Great ones among you must be servants
The first among you must become as slaves
He simply turns the whole hierarchy on its head and the implications are very challenging.
Does it make you review your understanding of leadership within the Church?
What does it mean for a Christian who has a definite leadership role in his or her job?
What does it mean for the Christian’s contribution to community life?
25 Oct: Mark 10 v 46-52: The Healing of Blind Bartimaeus
46 They came to Jericho. As he and his disciples and a large crowd were leaving Jericho, Bartimaeus son of Timaeus, a blind beggar, was sitting by the roadside. 47 When he heard that it was Jesus of Nazareth, he began to shout out and say, ‘Jesus, Son of David, have mercy on me!’ 48 Many sternly ordered him to be quiet, but he cried out even more loudly, ‘Son of David, have mercy on me!’ 49Jesus stood still and said, ‘Call him here.’ And they called the blind man, saying to him, ‘Take heart; get up, he is calling you.’ 50 So throwing off his cloak, he sprang up and came to Jesus. 51 Then Jesus said to him, ‘What do you want me to do for you?’ The blind man said to him, ‘My teacher, let me see again.’ 52Jesus said to him, ‘Go; your faith has made you well.’ Immediately he regained his sight and followed him on the way.
A KINGDOM OF MERCY
Apart from the miracle of healing, there are a number of things in this story and I share just two of them.
First we note that Bartimaeus calls out for mercy; only when he is face to face with Jesus does he ask ‘let me see again’. The origin of this is likely to be the belief that illness and disability were a punishment meted out by God for some sin. Bartimaeus does not rail against this, what he asks for is that the punishment is softened, and that he is given some hope. That is what mercy is about: the punishment appropriate to the crime has been dispensed, but some undeserved remission is made, and hope is restored. Being called across by Jesus is that sign of hope and now he can ask with faith for what he wants.
The second point I pick up is about dignity/independence. Think for a moment how easy it is to take over a person with a disability … to push their wheelchair when they want to propel themselves. My blind friend used to make me a cup of coffee when I visited. It took an age: finding everything, guiding the spoon into the cup, pouring the boiling water until the little gadget that detects the water level bleeped. It would have been far simpler if I’d done it, but he would have lost opportunity to be hospitable. Jesus called Bartimaeus over: no one went to lead him by the hand, nor did Jesus go across to make it easier. He went all by himself and it gave him the confidence to ask for what he really wanted: to see again.
1 Nov: Mark 12 v 28-34: The First Commandment
28 One of the scribes came near and heard them disputing with one another, and seeing that he answered them well, he asked him, ‘Which commandment is the first of all?’ 29 Jesus answered, ‘The first is, “Hear, O Israel: the Lord our God, the Lord is one; 30 you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.” 31 The second is this, “You shall love your neighbour as yourself.” There is no other commandment greater than these.’ 32 Then the scribe said to him, ‘You are right, Teacher; you have truly said that “he is one, and besides him there is no other”; 33 and “to love him with all the heart, and with all the understanding, and with all the strength”, and “to love one’s neighbour as oneself”,—this is much more important than all whole burnt-offerings and sacrifices.’ 34 When Jesus saw that he answered wisely, he said to him, ‘You are not far from the kingdom of God.’ After that no one dared to ask him any question.
A KINGDOM OF LOVE
The three synoptic gospels treat this story differently. In Matthew, the question “Which commandment is first?” is a test question, in Luke Jesus obliges the questioner to also provide the answer.
Here in Mark, Jesus has spoken well and earned the right to be asked a deep question about ‘which is the most important commandment?’ He answers ‘Love God and love your neighbour’. Love for God is to be absolute, love for neighbour is to be relative, and the point of reference is ‘self’. How much do you love yourself? Love the other person at least that much!
The answer resonates with the scribe and so it should, after all he is an expert in the law! But then he (the scribe) makes an observation: Loving one’s neighbour is far more important than trying to please or to appease God (with sacrifices and burnt offerings). I can just imaging Jesus saying ‘Alleluia, here is somebody who not only knows the law, but understands it as well’.
Living the kingdom of God is about getting on and putting love first; letting our response to God’s love for us to be more than a reverential response to God, and then translating that response into an active love towards others.
Nov 8: Mark 12 v 41 to 44: Jesus Denounces the Scribes and the Widow’s offering
38 As he taught, he said, ‘Beware of the scribes, who like to walk around in long robes, and to be greeted with respect in the market-places, 39 and to have the best seats in the synagogues and places of honour at banquets! 40 They devour widows’ houses and for the sake of appearance say long prayers. They will receive the greater condemnation.’ 41 He sat down opposite the treasury, and watched the crowd putting money into the treasury. Many rich people put in large sums. 42 A poor widow came and put in two small copper coins, which are worth a penny. 43 Then he called his disciples and said to them, ‘Truly I tell you, this poor widow has put in more than all those who are contributing to the treasury. 44 For all of them have contributed out of their abundance; but she out of her poverty has put in everything she had, all she had to live on.’
A KINGDOM OF SACRIFICIAL GIVING
The gospel writer cleverly puts these two stories together. The widow’s straitened circumstances are consequent on the exploitive behaviour of the (rich) scribes. Her generosity in giving is far more sacrificial than that of the rich donors.
They complement the ideas that we explored on 18 October when we discussed power and status and sacrificial service. Also our scribe of November 1 who said that loving one’s neighbour was more important than burnt offerings would have understood completely this contrast. Loving one’s neighbour is not always easy and can involve self-denial of time, resources, attention, patience and numerous other things. A person’s response to God is greater than deference it is about giving something of ourselves to the other.
This also might challenge us to think about our engagement with charitable works: ‘throwing money’ at it is often the easy thing and salves the conscience; giving time, commitment and advocacy are much more demanding. It is then that we really engage with this text.
Nov 15: Mark 13 v 1-8: The Destruction of the Temple Foretold
13.1 As he came out of the temple, one of his disciples said to him, ‘Look, Teacher, what large stones and what large buildings!’ 2 Then Jesus asked him, ‘Do you see these great buildings? Not one stone will be left here upon another; all will be thrown down.’ 3 When he was sitting on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately, 4 ‘Tell us, when will this be, and what will be the sign that all these things are about to be accomplished?’ 5 Then Jesus began to say to them, ‘Beware that no one leads you astray. 6 Many will come in my name and say, “I am he!” and they will lead many astray. 7 When you hear of wars and rumours of wars, do not be alarmed; this must take place, but the end is still to come. 8 For nation will rise against nation, and kingdom against kingdom; there will be earthquakes in various places; there will be famines. This is but the beginning of the birth pangs.
A KINGDOM OF TRUTH
The inclusion of the destruction of the temple in the gospel stories is one reason why scholars place the writings after about 70CE. They imply that the gospel is written not as a contemporaneous diary, but with the crucifixion, the resurrection and the destruction of the temple written into the narrative of the story in ways like: “you must take up your cross” and “in three days I will rise again”.
How you deal with this does not negate Jesus first warning to his disciples: do not put your trust in large and seemingly stable structures whether they are physical edifices or the political/religious/social frameworks that Jesus challenges when he ‘cleanses’ the temple(Mark 11). The disciples were probably referring to the former when they ask the question ‘when will this be?’ Jesus is clearly referring to the latter.
Now follows a series of further warnings:
Beware of false prophets: the story of Jeremiah and Hannaniah in Jeremiah ch 28 is a good scriptural illustration of this
Be aware that conflicts will happen, they will have their roots in ethnic difference, cultural differences, political differences and religious differences.
Be aware that disasters will take place: what might Jesus add to his list of earthquakes and famines? He might include contemporary threats: global warming, rising sea levels, pollution of land, water and air?
This is writing in an apocalyptic style, and we might be tempted to think in terms of a cataclysmic end. But Jesus says ‘this is the beginning of the birth pangs’. He is offering hope, but we have to face up to many of the inconvenient and painful truths of this world if the Kingdom of God is to be safely delivered.
22 Nov John 18 v 33-37 Jesus before Pilate
33 Then Pilate entered the headquarters again, summoned Jesus, and asked him, ‘Are you the King of the Jews?’ 34 Jesus answered, ‘Do you ask this on your own, or did others tell you about me?’ 35 Pilate replied, ‘I am not a Jew, am I? Your own nation and the chief priests have handed you over to me. What have you done?’ 36 Jesus answered, ‘My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.’ 37 Pilate asked him, ‘So you are a king?’ Jesus answered, ‘You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.’
THE KING AND HIS KINGDOM
This passage brings to completion the journey we started on 18 October when we looked at Jesus predicting his passion and now encounters this for real.
This passage is more about the King than the Kingdom; a king who will shortly be enthroned on a cross.
This brings into focus our first reflection (18 Oct) about a kingdom of service in which Jesus asks John and James: “can you drink the cup that I shall drink” and in which kingship is turned completely upside down.
Jesus knew that his ministry was a challenge and that it would lead to confrontation of this nature.
The Jewish Authorities had taken Jesus to Pilate, the Roman governor, with the charge that he claimed to be king, a clear threat to law and order.
So Pilate and Jesus engage in a conversation about kingship, but they approach the subject from completely different perspectives. To Pilate the King is lord and tyrant, to Jesus the King is servant and slave; for Pilate kingdoms are about power struggles to keep the king in place, for Jesus the kingdom is about service, mercy, love, sacrificial giving. Is this the ‘truth’ that Jesus spoke about and which prompted Pilate to ask “what is truth?”?
Does truth also embrace some of the issues that were raised on November 15; as we face up to the warnings that Jesus makes (or may make in this contemporary world), we have to face the truth that many of the things he warns against are consequent on human behaviour.
SUMMARY
Al Gore, a former USA vice president delivered a programme of lectures on climate change which were gathered together into a documentary film entitled ‘An Inconvenient Truth’. To this day, the reliability of that evidence is contested, particularly by those who do not want to be inconvenienced!
In this series of readings, we have the truth about the Kingdom of God (Sacrificial service, love, sacrificial giving, mercy, truth) and may have recognised that they can be inconvenient to those in positions of leadership. The bearer of this truth, the ‘true prophet’ was to be silenced.
As the story of Jesus’ trial develops we can sense that Pilate is increasingly uneasy (John 19:12) but his hand was finally forced: the Jewish leaders get what they want but in the process compromise themselves with the blasphemous confession “we have no king but Caesar” (John 19:15)
