Monday, September 9, 2024

Mark 8:27-38 (Confession of Faith)

Over time I've worked on three posts related to this passage.
- First, a smattering of Greek tid-bits that will one day become a more coherent post
- Second, an investigation into the brilliance of Mark's Greek tenses
- Third, an reflection on Mark's Greek to highlight the nature our confession (This post!)

I also have a longer post on this passage from Matthew's Gospel  that goes into more detail on Caesarea Philippi and the claim of Messiah.

Summary:  Mark masterfully uses Greek to emphasize the dramatic nature of our confession of Christ.  Our confession of Jesus as the Christ, the Messiah, the Son of God, will consume our life and finally consume us.

The Greek behind Jesus' question:
* Use of tenses: Mark carefully selects his tenses in this passage. When Jesus asks the question, he is using the imperfect tense, which implies repeated action.  Jesus repeatedly asks them:  "Who are people saying that am?" and "Who do you say that I am?"  In our life, we will repeatedly be asked who Jesus is.
* Use of pronouns:  In Greek, the verb conjugation contains the subject pronoun.  Thus, it is not necessary and it used primarily for emphasis.  Here Jesus adds in the pronoun "You"; as if to say, "You - I mean you -- who do you say that I am?"  In our life, we cannot simply say, "Christianity teaches XYZ" but each will have to say, "I believe..."
* Use of a town name:  Mark could have just told us about this confession, but he adds in the detail of its location.  Casearea Philippi was a major center of pagan worship:  http://en.wikipedia.org/wiki/Caesarea_Philippi

To put all these together, Mark lets us know about the confession of faith:  Where it will be done (in the face of paganism), when it will be done (again and again), and who will do it, we the disciples of Christ.

The Greek of Jesus demand:
* Play on words: οπισω ("after", verses 33 and 34).  Jesus has just told Peter to get behind him.  Now he commands Peter once again to get behind him.  Earlier Peter was told to get behind Jesus and become a fisher of men (8:33).  The invitation to get out of the boat (kind of fun and scary) leads to the invitation to die (very scary).
* Use of tenses:  The verb tenses are helpful here -- deny (απαρνησασθω) and carry (αρατω) are in the aorist tense, but follow (ακολουθειτω) is in the present tense.  Following Jesus is an on-going task.  So, to the Greek it probably sounded like: "If any of you want to follow after me, let him deny himself, pick up his cross and day-after-day follow me," (Okay day-after-day is a bit of a Lutheranism...)
* Use of verbs:  To translate απολλυμι in verse 35 as "lose" is perhaps one of the most watered down translations possible. The verb can mean lose but more likely it means destroy (as in Herod wanted to destroy the child). Something more active is called for here than simply misplacing our life.  (2024 addition:  Perhaps the fact that the word means both lose and destroy is fitting.  Few people seek to destroy their lives, but we can through our choices end up pretty lost pretty quickly).

2024 add on:  I find it interesting that both the words shame and honor show up in this passage

  • ἐπαισχύνομαι - "upon-shame" meaning "ashamed", vs 38
  • ἐπιτιμάω - "upon-honor" meaning "assessed", ultimately rebuked, vs 30, 32 and 33

I acknowledge that I was trained to see things within a sin-guilt-forgiveness framework, but I am coming more and more to understand how much of the world sees things within a shame-honor framework.  Peter believes that Jesus will bring shame to himself (and Peter!) by following his path.  Jesus shames Peter for thinking incorrectly.  

How much shame do we endure for things that actually don't matter?  How much more shame should we feel for the things that actually matter!  What does it mean to have honor restored by Jesus, in the case of Peter, but also our lives?

Grammar: Accusative cases in the infinitive
8:27 and 8:31 contain infinitive clauses.  Notice how the subject is in the accusative?  This is especially complex in 8:27

Sunday, September 8, 2024

Mark 8:27-38 (Study of tenses)

Over time I've worked on three posts related to this passage.
- First, a smattering of Greek tid-bits that will one day become a more coherent post
- Second, an investigation into the brilliance of Mark's Greek tenses
- Third, a Tour de Force (haha!) on Mark's Greek to highlight the nature our confession


This is the second.
 
Summary:  Mark offers us a Greek 101 clinic in the power of verb conjugation.  He changes tense, voice and mood to portray key concepts.  Alas, because he writes in Greek (as opposed to English) he needs no helper verbs or adverbs, but rather can show mood/tense/voice through endings, which to us are very complicated.  Too often we throw in the towel when it comes to parsing verbs, but come along for the ride in these passages and discover Mark's point, adroitly conjugated:  We must always confess Christ; suffering will happen, no matter: Jesus is Lord.

Key concepts relating to verbs:
Tense: 
The tense of the verb in Greek not only indicates when the action occurred (past, present and future) but also the nature of the action (on-going or discrete event).  English also offers this distinction:  "I was running" implies something slightly different than "I ran."  In English, we normally need a helper verb/adverb to convey both the timing and nature of the event; Greek simply adds letters before or after the verb, much the dismay of the student. 

The present tense in Greek suggests an on-going nature of the action.  The aorist tense suggests a one-time event.  Grammar books sweat over these distinctions because in everyday usage, it is sloppier than this.  That caveat aside, a good example of this distinction is found in verse 34:  If anyone wants to follow me, they must deny (aorist) themselves, take up (aorist) their cross and follow (present) me.  The idea being that following Jesus is an on-going event, whereas taking up the cross was a discrete event. 

Theological disclaimer:  These verbs might make us move into decision theology; I don't think the point is that we only get one cross to bear in our lives or that we only have to make one choice to follow Christ.  The point here, which needs interpretation, is that Jesus points toward an event of denial, an event of taking up a cross and then an on-going activity of following him.

The imperfect tense connotes on-going action in the past.  In verse 27 and 29 Jesus asks his disciples "Who do you say that I am?"  The verb ask is in the imperfect tense, suggesting that Jesus asked this question multiple times, almost like he was walking around and in their faces.  They respond (aorist):  "Elijah...etc"  However, when Peter confesses "You are the Christ" the tense is present, suggesting that Peter said this more than once and that this confession will be on-going.

To drive this all home:  We are always asked and must always confess Jesus as Lord.

Voice: 
English has two voices, passive and active.  Passive means you got it done to you; active means you do it.  Greek has a third, middle, but this is rarely used and more just makes everything complicated because it was used by Homer.  By the time of Jesus, generally the middle voice is less common. 

Anyway, in vs. 31 Jesus discusses his suffering, arrest and death and the entire thing is in the passive voice, meaning he is not the agent, but the one having the action done to him. 

This helps shed light on picking up our cross.  Jesus does not find his cross, but rather it comes to him.  In life, to quote, however vaguely, Dietrich Bonhoeffer, we don't need to find our cross, we simply follow Jesus and it comes to us.

The verb rise (αναστημι) is active, suggesting that Jesus has the power, even over death, to raise himself!  The cross will come, but resurrection is on the wings...

Mood: 
English and Greek have a bunch of moods for verbs.  They can be infinitives, indicatives, imperatives, participles...and subjunctives.  Subjunctive in Greek means different stuff than in English, but the basic idea of subjunctive would be "hypothetical."  In vs. 35 and 38 Jesus uses the words ος εαν to mean whoever and in vs. 35 uses ει to mean "if." 

While I want to reassert my caution about simply saying subjunctive = hypothetical, Jesus makes it clear that following him is not necessarily automatic.  There is something unsure and uncertain about our willingness to follow.  Jesus does not say we have no hope of following him; nor does he say all will follow him.  Obviously choice and faith are a tricky matter.  We can debate how to put these together; we cannot debate that Jesus uses the subjunctive and in this case, this means following Jesus is an uncertain reality.  (And yes, I did phrase that ambiguously).

Monday, September 2, 2024

Mark 7:24-37

This passage occurs in the Revised Common Lectionary, Year B, most recently September 8, 2024
 
Summary: Okay, this passage is really hard.  Mark goes out of his way to show how much "other" this woman is.  What do we make of this?  That Jesus is less compassionate or (gasp) more bigoted than we are today?   I don't think we want to go there; although many do enjoy speculating in this direction!  Luke dropped this story, unable to stomach it; I think many of us want to drop it as well.  But Mark included it, so here we have it.  A few possibilities for preaching

  • Jesus entered a world with real cultural divisions, not the new creation.
  • We have to be persistent in prayer.
  • Sometimes when working with people of another tribe/race/nationality, it can feel like even God is opposed to us; this is not the case.
  • If you can find a common language, you can solve all sorts of problems.
  • Jesus did ultimately consider gentiles in his family, but this was not the natural state of affairs.

Again, the Greek offers no easy way out of this passage.

Key words:

Τορου (Tyre, 7:24) First reminder that we are away from Jewish territory. To give an example of how "bad" it was for Jesus to be there, recall the words of  Matthew 11:22 "But I tell you, on the day of judgment it will be more tolerable for Tyre and Sidon than for you."  We almost wonder if Jesus wanted it kept secret that he was there because a good Jewish Rabbi should not have been going in that direction!

What is interesting is that in spite of all the cultural differences, they still speak a common language...

ερχομαι (απερχομαι and also εισερχομαι, numerous forms "ερχομαι" which means to go, 7:24)  There is a lot of movement in this text -- variants of ερχομαι are used throughout the text. The first movement is out into Tyre (απερχομαι ); then in to the home (εισερχομαι); the demon goes out; the woman leaves the house; the demon again has gone out; Jesus leaves the town.

Note on Greek:  ερχομαι is a very common verb, but it often appears in its aorist form: ηλθεν, or as a participle or with attached prefixes (απο (away) εισ (into)).  Learning to recognize the myriad forms of this verb can definitely speed up one's Greek reading.

ελληνις ("Hellenic" (note the rough breathing mark over the "e"; meaning "Hellenic" or "Greek"), 7:26). For what is worth, the word Gentile should not be used here, but Greek should. (εθνη is not the word used; ελληνις is).  It is odd that such an amount of information is given about the woman.  Mark wants to drive some that this person is the embodiment of "other."

ηρατω (imperfect form of ερωταω, "beg/ask" 7:26)  What is significant here is that this verb is in the imperfect -- she was continuing to beg.  Jesus did not respond to her first request, it seems.  Keep praying folks...

χορτασθηναι (from χορταζω, meaning "feed", 7:27) The word here for feed is χορταζω.  This word will be used in chapter 8 to describe Jesus feeding all of the gentiles...So here Jesus says he ain't gonna feed the people...but shortly after this, this is exactly what he is doing.  Which means, that when Jesus feeds the gentiles in chapter 8, Jesus is considering them children!

εβαλεν (aorist form of βαλλω, meaning "throw", 7:33)  The word translated as "put" as in "put" his fingers is βαλλω which means throw or cast.  This is normally used as a verb to describe Jesus "casting" out the demon.  In this image he casts his fingers into the man.  Kind of gross!

εστεναξεν (from στεναζω, meaning "groan", 7:34)  It is hard to say whether Jesus "sighs" here in frustration or effort.  This word will appear in some other powerful verses in the New Testament:

  • Romans 8:23 and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies.
  • 2 Corinthians 5:4 For while we are still in this tent, we groan under our burden, because we wish not to be unclothed but to be further clothed, so that what is mortal may be swallowed up by life.
Cross-cultural ministry -- working with people who are different -- can be hard work!!  A happy ending?  The woman is recorded as going back to see if the child was okay.  Someone actually followed up with this woman to learn if the healing occurred.  Somehow she became part of the family through this experience. 

Monday, August 26, 2024

Mark 7:1-8; 14-15; 21-23

This passage occurs in the Revised Common Lectionary, Year B, most recently September 1, 2024
 
Thought/summary for 2024:  It is easy for us to agree with Jesus here in critique of ancient Jewish food practices and customs.  But we cast the first stone too quicky.  We obsess over the food we eat; our choices about what, when and where to eat have become a marker of identity, character and even politics!  We live in a world in which we signal our environmental virtue and intestinal sophistication by ordering almond milk in a latte whose container we proceed to throw away ten minutes.  What does it mean for Jesus to say to a culture obsessed with both signaling and determining virtue based on that food - that food is not the center of our life together?  Especially coming after the weeks of Jesus being the "bread of life"?

Previous summary, 2015, far closer to my time in Seminary: 
This is a grand set of verses for Lutherans.  It shows a bunch of unclean people eating bread and learning from Jesus; it rebukes the piously proud; and intensifies the law so greatly that we all must confess our sins.  As easy and good sermon is clear.  I wonder if the challenge is helping people understand how to distinguish between the commandments of God (which Jesus does not abrogate) and the dictates of men.  To put it another way, I think we will all preach a good sermon on law, Christ and forgiveness.  But what about that thorny issue -- in the religious soup we call consumer Christian America, what is from God and what is from humanity?  And how can we tell?

Key Words:
κοινος  ("common" or "defiled", 7:2, 5 and 15 and 20 as a verb)  This word can have a range of meanings.  "Koine" Greek, for example, refers to the Greek everyone held in common.  "Koinonia" means Christian fellowship of the highest degree.  κοινος in this case means common, as in unsanctified -- common to the point of being unclean and unfit for duty. 

It is worth pointing out that Jesus does not abolish the idea of common/holy.  He disorients the previous understandings and then reorients it by including a (laundry) list of sins.

συναγονται ("gather", from συναγω, 7:1)  I love this verb!  It will come into English as "synagogue"  The image here from Mark them is a bunch of people, unclean sinners, gathering around Jesus to hear his teaching and eat bread.  There is a congregation here of sinners.  The pious are rebuked, but all recognize their guilt.

βαπτιζω ("baptize"/"wash", as noun and verb in verse 4).  The word baptize has a host of meanings in ancient Greek related to washing.  In this case, it means a ceremonial washing to cleanse something for a holy purpose.  What is worth remember here is that the baptism does not simply confer a status but prepares for use.  In the same way, our baptisms do not simply confer a status but prepare us for use.

κρατουντες ("hold", from κρατω, 7:3, 4 and 8)  This word will come into English in words like "democracy"; it means "hold" but even "seize" or "rule."  We certainly have met people who cling to the law.

παραδοσις ("handed over", 7:3,5,8,9, 13)  This word also literally means give over!  It can have a generally positive sense of tradition (that which has been handed over); it can also mean betray (again, something handed over).  The idea is that tradition is passed over from generation to the next.  And lest you think the Bible doesn't like tradition, our whole Communion ritual, Paul declares, is tradition handed over to him.  Also haunting about Holy Communion, is that it remember the night in which Jesus was "traditioned", that is "handed-over."

υποκριτης ("hypocrite", 7:6)  The root of this word is theatre, that one answers from stage.  Jesus doesn't want us to be actors of the word, but doers.

Translation:  meaning of Greek uncertain
The phrase:  εαν μη πυγμη νιψωνται
means little to the Greek translator.  It literally means "except by washing with the boxing fist."  We have no idea what ritual is described here, other than some form of washing.  Even with big complex lexicons, sometimes you just don't know what the author of 2,000 years ago meant!  Fortunately in this case, the meaning of the passage is not altered.

Thursday, August 15, 2024

Where will our next pastor come from?


Beloved Pastor X retires.  Pastor X did her best to ensure a good foundation in her last years.  When she walked out the door after her last Sunday, the church's finances and building were in good shape.  No debt!!  Admittedly, attendance was down compared to pre-COVID, but it was starting to come back.  There seemed a good nucleus of young families and there was a hope that with the new developments on the edge of town, growth could occur.  Pastor X had given the denominational representative a year's notice and the leadership in the church a full four months to prepare.

Yet, the congregation is now on their third (part-time!) interim.  The one pastoral candidate whose name they were given clearly wasn't a good fit...

Sound familiar?  I've seen it again and again with vacancies in my area -- and not just in my denomination.

It isn't just your church that has trouble finding a pastor

For the last two generations (or more), mainline churches that were healthy could have confidence that after their pastor left, their denomination would provide them with candidates for ministry who were:

  • Trained theologically, typically with a Master of Divinity degree
  • Experienced with basics of leading worship and preaching
  • Vetted for emotional and psychological health by the denomination
I acknowledge that rural, especially remote, urban and poor areas have often struggled to attract and maintain clergy.  But if the congregation (and zip code) were healthy, typically congregations would be able to find not just any clergy person, but one who fit their demographic and even political preferences.  

This is no longer the case.

There is simply not enough clergy to fill open calls

Simply put, most congregations have far more open calls than clergy.  This is true in mainline congregations; it is becoming true even in more conservative and evangelical denominations.  It is true in rural, urban and suburban contexts.  

The ELCA - my denomination - has been and will continue to retire 500-600 clergy a year for most of this decade.  We will graduate 75-100ish pastors per year.  In short, we will see a reduction in the number of pastors by 50% within 6-7 years.   Even if we close a quarter of our churches over that time, we still would see a massive number of churches without a pastor.

Politics amplifies the shortage

Denominations are often theologically mixed.  The allegiance to historical confessions has waned over time.  This means that congregations cannot be confident that a given pastor will hold the same views on the sacraments, liturgy, the particular traditions, etc., as they do or the last pastor held.  This has always been somewhat the case.  People were able to exist within big "tent" denominations; typically left of center clergy successfully ministered to typically right of center congregations.  The liturgies, social ministries and pastoral care kept people united.

What changed?  First, the denominational leadership within mainline churches has increasingly become aligned along a progressive social orientation.  Furthermore, congregations and clergy are less likely to "restrain" their political beliefs.  This means that while most congregations remain a political mixture of folks, clergy - especially new clergy - are often (stridently) progressive in an environment in which moral pressure is exerted on people to imbue their theology with politics.  This increases conflicts and burnout.  It also reduces the number of potential matches for clergy and congregations.  

Other demographic realities matter too

While politics is king in the US...lots of other factors influence the capacity of clergy to take calls.  Housing right now is expensive in most communities, demanding that most people have two incomes, especially if they are to afford child-care.  This brings up the reality of not simply having a good call, but availability of work for a spouse...who has his or her own career trajectory.

In addition, a number of women and definitely LGBTQ+ candidates feel (know!) that congregations will not accept them, even if the denomination has authorized them. 

In short, even if a denomination produced as many clergy candidates as it did 30 years ago, this would likely still produce challenges for congregations to find a match.

How are denominations responding to this?
Since we expect (mainline) denominations to supply pastors for churches, we can start here.  Why aren't denominations doing more to address this problem?  The simple (and not cynical) answer is that denominations simply lack the ability to address the issue.  

First, a pastor typically takes decades to make.  The erosion of children, youth and young adult ministries limits a quick turn around.

Second, most denominational offices spend most of their time on three things, none of which really help produce new clergy
  • Dying congregations
  • Misbehaving clergy
  • Social issues
Third, most denominations are a cobbled together network of congregations, seminaries, social ministries and camps.  Even if a denominational leader wanted to move in X direction, getting all the pieces on board to move in sync is nearly impossible.  Can you imagine, for example, how many separate endowments exist in the Episcopal church?  My denomination, the ELCA, is such a crazy mix of interconnected pieces, they actually refer to it as an "eco-system."

In short, even when denominations want to change it, the leaders face systems that are dying, grieving and complex, confronted by too many short-term problems to address long-term opportunities.  Sometimes mid-level bodies (a diocese or synod) are more able to develop certain programs that attract, train and sustain clergy.  But generally, this has not been the focus of most mainline bodies.

How are congregations responding to this?
Churches are increasingly confronted then with an uncomfortable reality -- they simply cannot find a "major league pastor", i.e., someone in their denomination who is educated, certified and ordained...even when they can afford such a candidate!  (And again, this ignores the political reality that congregations face in terms of matching a candidate with their congregation's political temperament). 

When this happens...
  • Congregations become open and hire pastors/deacons/elders/ministers of different theological traditions.
  • If they are larger churches, they likely start hiring pastors from other congregations who are successful but feel stymied by the smaller church environment. 
  • People begin to weaken their demand for theological education.  They accept
    • Seminarians, who are given way more permission than previous generations to lead congregations during their education.
    • People who will not go to Seminary, but are open to some modicum of training and will get special permission from the denomination to serve.  (In my denomination, this was invented for rural and ethnic minority congregations, but now has become approved for churches that can pay, but cannot find a clergy person).
  • Fourth, they look within.  Every church has them -- people who have talent, but who have neither gone nor could go go to Seminary; or perhaps someone who is willing to go for some training, but would not be able to finish an masters degree.  The former or existing pastors in that congregation authorize or even ordain this person for ministry at that congregation.
  • Fifth, they are invited into coops or multi-point parishes.  Why this could work but often doesn't is a whole other post!
All of these have happened for decades, if not centuries.  The difference is that they are becoming common, rather than a small minority.

How can I lead my congregation into this reality?
  • Define core values around pastoral leadership
You might have to let go of your previous expectations that a pastor must have an MDiv, have board certification and ordination from a denomination.  Something is going to give.   For Lutherans, this is forcing a very hard conversation about our core theology, specifically certain articles of the Augsburg Confession.

Ask yourself - what do we want in a pastor?  Is a pastor the most important thing?  What is of fundamental importance for us to have moving forward?  Our building?  Our community?  A full-time pastor?  An X denomination accredited person?
  • De-pastorify as much as you can
Ask yourselves now -- what have we asked clergy to do that others can do?  If you only get 1/4 time clergy or have to share clergy, what can they alone do that others cannot?
  • Train-up pastors, deacons and elders
Ask yourselves -- whom can we ask to take some seminary classes to prepare for a semi-pastor or bi-vocational role?  Who might God have given gifts for congregational leadership?  For preaching?  For leading worship?

How are you called to pass on the fundamentals of the faith and the skills to lead? 
  • Find partner churches 
Increasingly, churches will need to return to previous models of ministry in which there was one pastor for many churches.  But for various reasons, returning to this model is very difficult for churches.  Re-consider!
  • Find partner churches, not for clergy, but clergy education
Lastly, there is a good chance that your next pastor will come from within your ranks.  However, this can create problems in terms of having clergy with too narrow of experience and not enough separation from their flock.  A better solution might be finding partner churches with whom you can raise up leaders so that people can "cross-train."  This is essentially what the whole denomination did, but given the present state within denominations, this becomes increasingly hard.

This article breaks my heart to write (and to read!)

I have a lot of grief writing this.  I loved my seminary education and graduating with a ton of young clergy.  It felt like a Hogwarts experience!  I loved growing up in a robust denomination that had lots of folks, ministries and programs.  I lament that it is dying. 

I am writing this because I had so many conversations about this over the past six months and wanted to organize my thoughts.  I also want to point people toward the painful reality that resuscitation is unlikely.  Scaling down an organization to a previous size is infinitely harder than scaling up, which is in itself, a big challenge.  If people are passionate about helping their congregation move forward, they will need to embrace a very different reality when it comes to clergy than the previous two to three generations lived with.

What about resurrection?

I do believe in resurrection.  I am not worried about the one, holy, catholic and apostolic church.   I see all sorts of evidence of Reformation (and Lutheran) truths continuing to change people's lives.  I see all sorts of ministries flourishing and bearing witness to Jesus.  I also see many congregations finding ways to die with generosity and faith.  I also know that God continues to create the congregations from the margins and the seemingly most unfertile soil.

God is always doing a new thing.  That said, I have avoided too much theological language here.  Because simply, I do not know fully what God is doing with the mainline churches.  Are the changes at work making these congregations less clerical in a good way...or speeding up the demise of low-church protestant churches?  Are these changes wiping out more progressive congregations or freeing up certain denominations to embrace fully a progressive agenda?  My gut is that rather than know what God is doing, we would simply be declaring our own preferences.  But yes, this is always fascinating to consider -- what is God putting to death and what is God bringing to life?  And what in me must die to move ahead in this new reality as I think about how to serve as a pastor, relate to other pastors and train up future leaders?

Monday, July 8, 2024

Mark 6:14-29

This passage occurs in the Revised Common Lectionary, Year B, most recently for July 2021

Summary:  It is quite odd that this story appears as a lectionary text.  There are no words or teachings of Christ.  I will pair this up with Jesus feeding everyone immediately following all of this.

It is quite striking the contrast between the work of the powers in this world and the powers of Christ:  Throw a banquet for pleasuring the wealthy with sex and macabre vs feeding the poor; decapitation of the noble; recapitulation of all things, including human failings, into the cross.

Some words of juxtaposition:  Herod's meal vs Jesus' meal
Note I will also bring in Ephesians 1:3-14, which is the selected New Testament paired with this Gospel.  

ενεχω ("hold a grudge", 6:19) The word for "hold a grudge" is literally "have-in (ενεχω)" kind of like have it in for someone.  Jesus, on the other hand, has compassion (6:34)

αγιος ("holy", 6:20) There is an odd juxtaposition this week: Ephesians says we will be holy before God; here John is considered holy (αγιος) before Herod.

δειρνον ("banquet", 6:21) Herod throws a banquet here (δειρνον). The next chapter Jesus will throw a meal for his disciples and the 5,000.

μεγιστασιν χιλιαρχοις πρωτοις ("magistrates, high captains and 'the firsts', 6:21)  Mark really lay it on thick here letting us know the power and status of the guests.  Quite a contrast to the poor nameless masses whom Jesus serves.  Interestingly, the word for "groups" as in Jesus puts the people in groups is πρασια, which Liddel Scott says is "properly a bed of leeks: generally, a garden-plot."  Instead of divisions Jesus puts them into groups for planting!!

ηρεσεν ("please" from αρεσκω, 6:22)  Herod's main goal it seems, is to please himself and his guests.  Jesus goal is not to please himself but to χορταζω (satisfy!) the people.  This is a distinction worth pondering.

περιλυπος ("grieve", 6.26) Herod is deeply grieved (περιλυπος), the same word of Jesus in the Garden (I am deeply grieved).  Interesting to observe how quickly Herod goes from enjoyment to grief.  This is a reminder about a world in which pleasure becomes our main objective, for its thrills are fleeting!

αποστελλω ("send", 6:27)  Herod sends (like as in sends an apostle) to order the execution of John the Baptist.  Jesus on the other hand, sends his disciples to feed people.

αποκεφαλιζω ("behead", 6.27) Herod orders John αποκεφαλιζω (beheaded); this then presents a fascinating juxtaposition between the Ephesians 1 text and this one; Jesus ανακεφαλιοω (Eph 1:10, recapitulates, brings all things together, heads all things up) whereas all Herod can do is decapitate.

Some other minor comments:

6:14 Herod hears that Jesus' name has become known (or manifest: phaneros/φανερος). Jesus warned in 3.12 not to make known (phaneros) what had happened; and that in 4.22, things will be made known. Well, now things have been made known and the result is not good.

6:14 The word "dyanmis" (δυναμις) continues to "manifest" itself in Mark; here it is in the plural which means it should be translated miracles.

6:27 The word for executioner is "σπεκουλάτωρ" - if you pronounce this out-loud you can hear an English word:  "Speculator"  The speculator was the attendant of the Emperor who would look-out to protect the Emperor.  Nothing for a sermon here, but fascinating history of this word.  Also interesting to see how Greco-Roman Herod had become!


Monday, July 1, 2024

Mark 6:1-13

This passage occurs in the RCL, Year B (most recently Summer 2024)
 
To summarize: 
In recent years, Christians (in America) have often felt discouraged by the social setting in which we find ourselves.  In this passage, the Greek makes it abundantly clear that Jesus sends out his disciples into a very difficult world, one that basically rejects him.  Into this world, the disciples are sent out
A) in teams
B) to proclaim, call to repent, and heal
C) to move on from those who reject them (i.e., not live in anger, but in hope for the next interaction!). 

Sounds like good advice for the missionary church in the West today!

χειρων (from χειρ, meaning "hand", 6:2,5)  Jesus does not just preach to people, he touches their lives.  Even the disciples who go out proclaiming Christ use oil, suggesting they too touched people!  The church is a mouth-house of the word, indeed, but proclamation is not separate from getting our hands dirty!

A trifecta of words Mark words uses to show just how bad it was for Jesus:
εσκανδαλιζοντο (from σκανδαλιζω, meaning, "to take offense", 6:3):  The word comes into English as scandalized; the world was scandalized by the teachings of Jesus!  Our goal is not to make the teachings of Jesus inoffensive to the world!

ελεγεν (imperfect of λεγω, 6:4)  Jesus is repeatedly saying he has no honor!  The imperfect tense means on-going action; Jesus did not say once, but continually was telling them he had no honor.

εθαυμαζεν...απιστιαν (amaze (θαυμαζω) and unbelief (απιστια), 6:6); In spite of the fact that the crowd is amazed at Jesus' teaching, they still are reluctant to believe.  This is a great reminder that there is a long gap between people saying "I think that church is doing great stuff" or "I hear that pastor is an excellent preacher" to confessing Christ as Lord.

In short, the environment in which Jesus sends out his disciples is one where
- Jesus teaching is offense, in spite of wisdom (σοφια, 6:2) and miracles!
- Jesus repeatedly acknowledges the difficulty he is facing
- Jesus is not recognized as Lord and Savior

εδυνατο...δυναμιν (both from the word power/ability, ie, dynamite; as a plural noun meaning miracles, 6:5)   The word for "able" as in "able to cure them" is "dyna-mai" which in noun form is "dynamis," or power comes from.  For those preaching the 2nd Corinthians Text, this is the same power that Paul talks about.

οἰκία (house, 6:10)  Just a reminder that missionary work involves getting into people's homes -- the place of intimacy in their lives.  Ministry is not done from afar, in abstraction, but in people's lives!

μαρτυριον (witness, 6:11) The testimony we are to offer is not necessary against them; the Greek is ambiguous. It could actually be as witness to or for them.  Regardless, we are not supposed to exhaust our resources fighting those who do not accept Jesus.

εθεραπευον (from θεραπευω, to heal, 6.5 and 6.13) I wrote about this word in a previous blog post:
http://lectionarygreek.blogspot.com/2011/05/acts-1722-31.html
Basically, Jesus turns the Bible upside-down by actually doing the service toward people, something that did not happen in the Old Testament.  Furthermore, he sends out his people into the world to serve (therapy) the world!