It feels odd reading Luke 1 on Valentine's Day. This passage is one we associate with December 25 not February 14. Still, Luke 1 is a passage that knows no season.
What impresses me as I read the opening chapter of Luke's Gospel again is the opening four verses. We usually rush past those verses to get to the Christmas story, but we shouldn't do that. Those beginning verses are important for how Luke views his narrative and indeed for how all of the Gospel authors viewed what they wrote.
Some will suggest that the Gospel writers knew they were writing myth, that they knew that their claims about Jesus were less than historical. But the opening four verses of chapter 1 make it clear that Luke did not feel that what he wrote was myth. He viewed the story of Jesus as true, verifiable historical fact. While such a claim may not settle easily with us postmoderns, it should not be simply dismissed. Luke writes this Gospel to Theophilus (which is Greek for 'God lover'- perhaps a code name for someone in the Emperor's house where Christianity would have been dangerous. Cf Acts 1). He tells Theophilus that he writes so that "you may know the certainty of the things that you have been taught." Luke believed the story of Jesus was true.
He also believed that he was not at liberty to change or alter details of the story. In verse 2, Luke says that what he recounts about Jesus comes from faithful eyewitnesses. People saw what Jesus did and passed it on in a reliable fashion. He also says that he received his facts about Jesus from "servants of the word." This is an interesting phrase. On the one hand, "servant of the word" could simply be shorthand for preacher or apostle. But on the other hand this suggests something about how these preachers viewed their activities. "Servant of the word" suggests that these men served the story. They let the story shape them rather than seeing themselves as shapers of the story. Modern scholars often suggest that the facts of the Gospel were shaped to serve the need of the churches to whom they were written. But Luke's phrase "servants of the word" suggests something else. It suggests that transmission of events as they actually happened was very important.
Of course, none of this proves that Luke or any other Gospel is true. Arguments that support our epistemological certainty about the Gospel are based on other premises and texts. But these verses at least show the intentions of the Gospel authors. They did not write to create a story. They wrote to serve a story. And it was very important to them that the story be true.
Every Letter, Every Pen Stroke (Matthew 5:18)
Tuesday, February 14, 2012
Monday, February 13, 2012
Mark 16: End Run Around
If you read Mark 16 in the New International Version, you will that the translators include verses 9-20, but only with a note that most manuscripts end at verse 8. The translators of the NIV have concluded that verses 9-20 were a later addition to the chapter and that Mark either ends at verse 8 or the original ending after verse 8 was lost. This are tricky issues about which I have neither time nor full expertise to write a post. If you are interested in the issue, read the link below. I don't know much about this website, but I find their post on this particular issue to be rather level headed. It will probably provide far more information than most would want on this issue!
http://www.tektonics.org/lp/markend.html
http://www.tektonics.org/lp/markend.html
Thursday, February 9, 2012
Mark 12: Give It Your All
At our church, we have an annual budget figure that is approved by our congregation. Each week, when our offering is collected by our financial secretary, he compares the offering collected to the total budget figure divided by 52. If that offering is greater than 1/52 of our budget, we think of it as a good week. If our budget is lower than 1/52, it wasn't such a great week. In church terms, our offering becomes a zero sum game. It is very clear if a certain week is good or not.
Jesus challenges our conception of giving in Mark 12. He reminds us that giving is not really about amounts but about context. The rich people come and pile up the cash. I can imagine the treasurer looking on saying, "It's going to be a good Passover season. We are going to be in the black this year." But Jesus is less impressed. He knows that the rich are not giving sacrificially. They may be giving a lot but the reality is that they could give more. Jesus is far more impressed with the giving of a poor widow that He sees. Widows in Jesus' world were in a tough spot. Ancient Israel was indeed a man's world. A woman without a man would have had a hard time both producing income and protecting that income from unscrupulous people when she produced it. Thus, widows were often the poorest of the poor. In fact, widows function as symbols of abject poverty in the Bible. And this widow that Jesus sees was poor. She had basically two cents to her name. Yet, she put those two cents in the offering. Two cents wasn't going to impact the balance of the Temple ledger sheet. It would hardly be a great offering when balanced against Temple expenses. Yet, Jesus is impressed. He recognized that the giving of the widow was much more sacrificial than the giving of the rich people.
While it is good stewardship to track our offerings versus our budget, we should never think that amounts tell the bottom line about an offering. When it comes to offerings, we should not just ask how much but more importantly we should ask how sacrificial? Do we give what we give because it seems large enough to us, because it surpasses most of the other offerings and brings us a reputation as generous? Or do we give what we give as a sacrificial act of worship, knowing that we are being generous only with what God has entrusted to us?
Jesus challenges our conception of giving in Mark 12. He reminds us that giving is not really about amounts but about context. The rich people come and pile up the cash. I can imagine the treasurer looking on saying, "It's going to be a good Passover season. We are going to be in the black this year." But Jesus is less impressed. He knows that the rich are not giving sacrificially. They may be giving a lot but the reality is that they could give more. Jesus is far more impressed with the giving of a poor widow that He sees. Widows in Jesus' world were in a tough spot. Ancient Israel was indeed a man's world. A woman without a man would have had a hard time both producing income and protecting that income from unscrupulous people when she produced it. Thus, widows were often the poorest of the poor. In fact, widows function as symbols of abject poverty in the Bible. And this widow that Jesus sees was poor. She had basically two cents to her name. Yet, she put those two cents in the offering. Two cents wasn't going to impact the balance of the Temple ledger sheet. It would hardly be a great offering when balanced against Temple expenses. Yet, Jesus is impressed. He recognized that the giving of the widow was much more sacrificial than the giving of the rich people.
While it is good stewardship to track our offerings versus our budget, we should never think that amounts tell the bottom line about an offering. When it comes to offerings, we should not just ask how much but more importantly we should ask how sacrificial? Do we give what we give because it seems large enough to us, because it surpasses most of the other offerings and brings us a reputation as generous? Or do we give what we give as a sacrificial act of worship, knowing that we are being generous only with what God has entrusted to us?
Wednesday, February 8, 2012
Mark 11: A House of Prayer
In Mark 11, Jesus famously overturns the tables of those buying and selling in the Temple. He blocks trade from moving through the courts of the Temple as well. In the course of His actions, Jesus quotes from two Old Testament verses to justify what He is doing. The second verse from Jeremiah 7 makes obvious sense. The merchants have turned the Temple into a den of robbers by taking advantage of those who shop there. But why the first quote? Why does Jesus say that the selling of the merchandise detracted from the Temple's mission of being a house of prayer for all nations?
Many scholars believe that the buying and selling of the merchandise was going on in the court of the Gentiles. This was the part of the Temple into which people of all nationalities could enter. Jews could move beyond this point to inner courts to pray and worship but Gentiles could not. This was as far as a non Jew could go if they wanted to worship God. It would have been very hard for a Gentile to come to the Temple to worship the true God with the bleeting of sheep, ther cooing of doves, and the sounds of merchants hawking their wares filling her ears. The selling of merchandise upset Jesus because it compromised the Temple's mission of evangelism.
The Temple was more concerned with the needs of insiders than with outsiders. It wanted to cater to faithful, sacrifice-offering Jews more than to those who were not yet part of the community. This same mindset troubles many churches today. We need to remember that as much as the Church exists for its members, it also exists for those who are not yet members. We should always make sure that room and space is provided for those yet to join and to come.
Many scholars believe that the buying and selling of the merchandise was going on in the court of the Gentiles. This was the part of the Temple into which people of all nationalities could enter. Jews could move beyond this point to inner courts to pray and worship but Gentiles could not. This was as far as a non Jew could go if they wanted to worship God. It would have been very hard for a Gentile to come to the Temple to worship the true God with the bleeting of sheep, ther cooing of doves, and the sounds of merchants hawking their wares filling her ears. The selling of merchandise upset Jesus because it compromised the Temple's mission of evangelism.
The Temple was more concerned with the needs of insiders than with outsiders. It wanted to cater to faithful, sacrifice-offering Jews more than to those who were not yet part of the community. This same mindset troubles many churches today. We need to remember that as much as the Church exists for its members, it also exists for those who are not yet members. We should always make sure that room and space is provided for those yet to join and to come.
Tuesday, February 7, 2012
Mark 10: Theyrrrre Grrrreat
In Mark 10, James and John come to Jesus with a request. They tell Jesus that they wish to sit on Jesus' right and left in His glory. They make no specific request about which of them would sit where so I assume that they would leave that detail up to Jesus to decide. Whoever sat where, the request was really a simple one. James and John wanted to be great. They wanted to be more important than everyone save Jesus Himself.
The other disciples are not pleased with this request. But it is important to note that their consternation does not arise out of a sense of morality. They aren't upset with James and John because of the stunning lack of humility on their part. No, the other disciples are upset because James and John beat them to the punch. Like the two brothers, the rest of the disciples also wanted to be great.
If I were Jesus, I would tell the disciples to knock off all of this greatness stuff. I would tell them to be humble and to not worry about seeking greatness. But that is not what Jesus does. Jesus does not criticize the disciples' desire for greatness here. Instead, He rebukes the disciples for the way they are seeking greatness. The disciples are seeking greatness through throne and sceptre. They think that power is the key to greatness. But Jesus says that there is another way. In verses 42-45, Jesus says: "You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”
Jesus says the key to greatness in God's kingdom is not thrones or sceptres. Instead the key to greatness in God's kingdom is service. The great one doesn't sit on a throne having others meet his or her needs. The great one is on their knees before others, serving sacrificially. Greatness in the church is not found in office. It is found in sacrifice and service.
Jesus of course is the best example of this. How did Jesus lead His disciples and His Church? He led by service. He led by ultimate sacrifice. And we are called to do the same. There is nothing wrong with wanting to be a great Christian, a great person in the Kingdom of God. There is something wrong with seeking that greatness in the wrong way.
The other disciples are not pleased with this request. But it is important to note that their consternation does not arise out of a sense of morality. They aren't upset with James and John because of the stunning lack of humility on their part. No, the other disciples are upset because James and John beat them to the punch. Like the two brothers, the rest of the disciples also wanted to be great.
If I were Jesus, I would tell the disciples to knock off all of this greatness stuff. I would tell them to be humble and to not worry about seeking greatness. But that is not what Jesus does. Jesus does not criticize the disciples' desire for greatness here. Instead, He rebukes the disciples for the way they are seeking greatness. The disciples are seeking greatness through throne and sceptre. They think that power is the key to greatness. But Jesus says that there is another way. In verses 42-45, Jesus says: "You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”
Jesus says the key to greatness in God's kingdom is not thrones or sceptres. Instead the key to greatness in God's kingdom is service. The great one doesn't sit on a throne having others meet his or her needs. The great one is on their knees before others, serving sacrificially. Greatness in the church is not found in office. It is found in sacrifice and service.
Jesus of course is the best example of this. How did Jesus lead His disciples and His Church? He led by service. He led by ultimate sacrifice. And we are called to do the same. There is nothing wrong with wanting to be a great Christian, a great person in the Kingdom of God. There is something wrong with seeking that greatness in the wrong way.
Thursday, February 2, 2012
Mark 5: All Hail the Power of Jesus' Name
It is sometimes hard for us to appreciate the texts of the Gospels as their original readers did. Living in a much different time and culture, there are elements of stories that we simply don't comprehend in the same way that they would have. Often this is to our impoverishment. A knowledge of the customs and beliefs of Jesus' culture can often help us see old familiar stories in a way that is much more complete.
The story of the demoniac in Mark 5 provides an excellent example of how a knowledge of first century culture and beliefs might help us to flesh out a text. Some random thoughts and examples:
1. The demoniac man had been unable to be restrained. This was unusual. While demoniacs may not have always been healed, typically they could be restrained. In Jesus' day, there were certainly Jews who practiced exorcism, perhaps even with some success. In addition, there was undoubtedly a whole body of folklore about the materials and substances that might lead to restraining a person possessed by demons. The fact that this man had been unable to be restrained for his safety and for the safety of others speaks to the power and number of the demons that were within him. Undoubtedly, Mark's readers would have regarded this man's plight as an extreme case almost beyond imagination and certainly beyond remediation.
2. People in the ancient world knew that demons did not normally cower in fear in front of those who came to exorcise them. Quite the opposite would have been expected. They might have been expected to curse or taunt the one who came to battle them. They might have been expected to brag about their hold or power. None of that happens here. This suggests that Jesus is not your run of the mill exorcist. He is indeed the Son of the Most High God.
3. In the ancient world, many thought that the key to exorcising a demon was to know its name. Knowing the name of a demon gave power over it through magical incantation. Exorcists would work to try to get a demon to reveal its name through trickery or guile. Jesus needs no conniving. He asks the demon(s); its name is told. Again, this speaks to the power of Jesus.
4. The demons ask Jesus not to be sent out of the area but instead to remain local. In particular, they ask to be cast into a herd of pigs. This probably reflects several beliefs about demons in the ancient world. On the one hand, it was believed that demons were territorial. They were given control over certain places or topographies (like desert or forest or sea). To be sent from their place would entail a battle with and possible subjection to the demons who ruled over the area where they were banished. Thus, the demons wish to avoid leaving where they live. On the other hand, it was believed that demons hated to be disembodied. Thus they beg Jesus to send them to the bodies of pigs. This was preferable to existing without corporeal reality. The demons believe Jesus might be favorable to this request for reasons we will see next.
5. Pigs were hated by the Jews. Not only were they unclean under Old Testament Law, but they were also symbols of pagan corruption and oppression. In the time of the Maccabees, Jewish heroes had endured torture and even death for the sake of not eating pork that was forced upon them. Pigs continued to remain symbols of pagan corruption both spiritual and political. This is why the demons think Jesus might let them go into the pigs. They imagine that as a Jew Jesus would have no love for that animal.
6. There may have been a belief that demons that were inside a living thing when it died faced banishment to the Abyss, a place where certain demons were held until the day of God's judgment. If this belief existed, then Jesus would be seen as tricking the demons. Since the pigs jump off the cliff and die, the demons are all banished out of this world. Jesus has a powerful victory.
In the Ancient mind, the story of the demoniac would have been an incredible demonstration of Jesus' power and wisdom, one that we miss out because we come from a different culture and mindset.
The story of the demoniac in Mark 5 provides an excellent example of how a knowledge of first century culture and beliefs might help us to flesh out a text. Some random thoughts and examples:
1. The demoniac man had been unable to be restrained. This was unusual. While demoniacs may not have always been healed, typically they could be restrained. In Jesus' day, there were certainly Jews who practiced exorcism, perhaps even with some success. In addition, there was undoubtedly a whole body of folklore about the materials and substances that might lead to restraining a person possessed by demons. The fact that this man had been unable to be restrained for his safety and for the safety of others speaks to the power and number of the demons that were within him. Undoubtedly, Mark's readers would have regarded this man's plight as an extreme case almost beyond imagination and certainly beyond remediation.
2. People in the ancient world knew that demons did not normally cower in fear in front of those who came to exorcise them. Quite the opposite would have been expected. They might have been expected to curse or taunt the one who came to battle them. They might have been expected to brag about their hold or power. None of that happens here. This suggests that Jesus is not your run of the mill exorcist. He is indeed the Son of the Most High God.
3. In the ancient world, many thought that the key to exorcising a demon was to know its name. Knowing the name of a demon gave power over it through magical incantation. Exorcists would work to try to get a demon to reveal its name through trickery or guile. Jesus needs no conniving. He asks the demon(s); its name is told. Again, this speaks to the power of Jesus.
4. The demons ask Jesus not to be sent out of the area but instead to remain local. In particular, they ask to be cast into a herd of pigs. This probably reflects several beliefs about demons in the ancient world. On the one hand, it was believed that demons were territorial. They were given control over certain places or topographies (like desert or forest or sea). To be sent from their place would entail a battle with and possible subjection to the demons who ruled over the area where they were banished. Thus, the demons wish to avoid leaving where they live. On the other hand, it was believed that demons hated to be disembodied. Thus they beg Jesus to send them to the bodies of pigs. This was preferable to existing without corporeal reality. The demons believe Jesus might be favorable to this request for reasons we will see next.
5. Pigs were hated by the Jews. Not only were they unclean under Old Testament Law, but they were also symbols of pagan corruption and oppression. In the time of the Maccabees, Jewish heroes had endured torture and even death for the sake of not eating pork that was forced upon them. Pigs continued to remain symbols of pagan corruption both spiritual and political. This is why the demons think Jesus might let them go into the pigs. They imagine that as a Jew Jesus would have no love for that animal.
6. There may have been a belief that demons that were inside a living thing when it died faced banishment to the Abyss, a place where certain demons were held until the day of God's judgment. If this belief existed, then Jesus would be seen as tricking the demons. Since the pigs jump off the cliff and die, the demons are all banished out of this world. Jesus has a powerful victory.
In the Ancient mind, the story of the demoniac would have been an incredible demonstration of Jesus' power and wisdom, one that we miss out because we come from a different culture and mindset.
Wednesday, February 1, 2012
Mark 4: The Miracle of Growth
I like Mark 4:26-29. As a pastor, they are verses that I find very encouraging. In those verses, Jesus says:
"He also said, 'This is what the kingdom of God is like. A man scatters seed on the ground. 27 Night and day, whether he sleeps or gets up, the seed sprouts and grows, though he does not know how. 28 All by itself the soil produces grain—first the stalk, then the head, then the full kernel in the head. 29 As soon as the grain is ripe, he puts the sickle to it, because the harvest has come'” (NIV, 1984).
In Jesus' day, the harvest was always a minor miracle. Farming techniques were rudimentary to say the least. Farmers put the seed in the ground and hoped. They chased pests away. They hoed and did the little they could to facilitate growth. First-century farmers certainly knew nothing of the science of agriculture that we have today. Yet, somehow and in some way, the crop arrived.
As a pastor, I often feel like a first-century farmer. Despite all the books I have read about church growth, I don't really know how a church grows. I don't know how it grows in number. I don't know how it grows in depth of spirituality. I know the faithful things that I can do. I know I can preach the word, and pray, and encourage and admonish. But those aren't really things that bring the growth. It's the movement of the Spirit. I can't dissect that movement. I can't explain it, predict it, measure it, or invoke it. But I can thank God that from time to time I see it. And in the seasons and rhythms of the church, growth and harvest comes.
In the last few months, we at FBC have been blessed to see many visitors and to see a good number of those visitors lose the visiting tag and become regular attendees, a part of our church family. I am at a loss to explain why this is happening now. Why not at some other point in my 5 years here? I don't know. There is no special program we can point to. There has been no ministry initiative that can explain it. All I can say is that though we don't know how, the Lord brings His harvest. What an encouraging thought!
"He also said, 'This is what the kingdom of God is like. A man scatters seed on the ground. 27 Night and day, whether he sleeps or gets up, the seed sprouts and grows, though he does not know how. 28 All by itself the soil produces grain—first the stalk, then the head, then the full kernel in the head. 29 As soon as the grain is ripe, he puts the sickle to it, because the harvest has come'” (NIV, 1984).
In Jesus' day, the harvest was always a minor miracle. Farming techniques were rudimentary to say the least. Farmers put the seed in the ground and hoped. They chased pests away. They hoed and did the little they could to facilitate growth. First-century farmers certainly knew nothing of the science of agriculture that we have today. Yet, somehow and in some way, the crop arrived.
As a pastor, I often feel like a first-century farmer. Despite all the books I have read about church growth, I don't really know how a church grows. I don't know how it grows in number. I don't know how it grows in depth of spirituality. I know the faithful things that I can do. I know I can preach the word, and pray, and encourage and admonish. But those aren't really things that bring the growth. It's the movement of the Spirit. I can't dissect that movement. I can't explain it, predict it, measure it, or invoke it. But I can thank God that from time to time I see it. And in the seasons and rhythms of the church, growth and harvest comes.
In the last few months, we at FBC have been blessed to see many visitors and to see a good number of those visitors lose the visiting tag and become regular attendees, a part of our church family. I am at a loss to explain why this is happening now. Why not at some other point in my 5 years here? I don't know. There is no special program we can point to. There has been no ministry initiative that can explain it. All I can say is that though we don't know how, the Lord brings His harvest. What an encouraging thought!
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