Category: Mark - Wittenberg Door Campus Ministry

Eucharist in Mark

2/17/2023

2/17/2023
Scholarly Reflections

LaVerdiere, Eugene. "Chapter Four: In the Following of Christ: The Eucharist in Mark's Gospel." The Eucharist in the New Testament and the Early Church. Collegeville, Minnesota: The Liturgical Press (Pueblo), 1996, 46-64.

LaVerdiere points out that the canonical Gospel accounts were written later than some of the New Testament epistles, and that they were retellings of material which was already traditional (LaVerdiere 1996, 47). LaVerdiere sees Mark's Gospel as focused on baptism and eucharist, with the imagery running throughout the narrative. This emphasis would have been natural to the evangelists, as after the resurrection Jesus appeared to and ate with his disciples. They would have naturally taken the eating as significant of Jesus' presence in the resurrection.

The eucharistic narrative, as was passed to and by the apostle Paul, was part of the practice as a matter of liturgy, before the time of composition of the Gospels (LaVerdiere 1996, 47-48). LaVerdiere asserts that, although the liturgical words had been present, Mark was the first person ever to write the account of the Last Supper. He takes this to be in the period of 66-73, during the first Jewish revolt against Rome (LaVerdiere 1996, 48). In a time of distress such as that, the Christians needed the hope of Jesus in powerful ways. Therefore, Mark focused on "the beginning" of the Gospel, rather than the end of days. The Gospel was intended to bring new hope (LaVerdiere 1996, 49).

Though the high point of eucharist in Mark is at the Last Supper in chapter 14, LaVerdiere sees the bulk of the body of the Gospel as emphasizing eucharistic themes (LaVerdiere 1996, 51). Since the liturgy was already known to Christians, those who read the Gospel account would be able to see the themes, such as breaking bread, bread in a desert, and the like. The first eight chapters of Mark focus on a mission which is universal in its scope. It is about gathering all nations together in Christ, and it does it frequently through breaking bread and feeding crowds (LaVerdiere 1996, 52). LaVerdiere explains at some length how details in the narrative point both to Old Testament examples of God's provision for all nations and also to elements of eucharistic liturgy (LaVerdiere 1996, 54ff).

After chapter 8, LaVerdiere sees Mark pursuing the importance of the cup and the theme of drinking (LaVerdiere 1996, 58ff). Again, he sees and examines points where a cup, wine, or drinking point to God's redemption and specific elements of eucharistic liturgy.

Mark as an Oral Work

10/4/2021

10/4/21
Scholarly Reflections

Horsley, Richard A. "Oral and Written Aspects of the Emergence of the Gospel of Mark as Scripture." Oral Tradition 25:1 (2010), 93-114.

Horsley observes that numerous challenges exist in our common presuppositions which underlie much biblical scholarship. The way authors approached their work, a time of New Testament texts existing without being recognized as authoritative and the nature of the distance between Judaism and Christianity are all difficult topics worthy of study (Horsley 2010, 94). Horsley takes the Gospels in particular to be problematic due to their lack of rhetorical polish and erudition. He sees this as a likely problem in what he understands to be an adoption of the texts in the fourth or fifth centuries by ecclesial authorities.

By evaluating Mark as an oral work which became widely distributed and respected before being written down, Horsley thinks it may have been more acceptable to leaders (Horsley 2010, 95). Horsley takes this to be a more plausible scenario if we first recognize that print culture did not exist in the first century.

Horsley asserts that it is more appropriate to think of texts as functioning primarily in the memory of monks and scribes, rather than being primarily written documents (Horsley 2010, 96). To take this view moves the scholar away from the assumption of the Gospel as a text composed in writing by a person consulting other written texts. Horley cites numerous recent studies which suggest a more oral culture, especially in Roman Judea, than we have previously assumed (Horsley 2010, 97).

Mark's Gospel, with its frequent references to biblical texts, introduced by "it is written," suggests the existence of authoritative texts (Horsley 2010, 98). However, the quotation introduced normally seems to be quoted from memory. A similar pattern is present in the Didache.

Horsley also considers it important that Mark's Gospel is addressed to "ordinary people" (Horsley 2010, 99). This largely presupposes an oral environment. Copies of the Scripture would not have been readily available and could not be read by ordinary people. They would know the Scripture by means of those who spoke of God's word (Horsley 2010, 100).

In the culture, then, Horsley takes Mark to have been transmitted through oral performance, not through study of a written text (Horsley 2010, 101). This attitude is borne out through several statements of early Christians, who would seek out a speech, not a document, looking for authority.

It is important that a text which will be widely performed and come into common use must be particularly approachable by its audience (Horsley 2010, 104). Horsley sees this as the case in Mark's Gospel. The text refers to well known cultural events and stories. Jesus is readily seen as a parallel to other figures in Scripture, thus also a fulfillment of the areas where they come short (Horsley 2010, 105). The introductory and concluding statements signal a shift of an oral storytelling setting. The narrative also tends to progress using memorable triads of activity (Horsley 2010, 106). Concentric or chiastic elements also often serve as an aid to memory.

Horsley continues by outlining the narrative structure of Mark's Gospel in terms which illustrate how it could well be memorized for oral performance (Horsley 2010, 107). The steps and scenes are quite logical and memorable.

Horsley concludes that we need to reach behind our presuppositions, which build strongly on print technology, to find the oral model used (Horsley 2010, 109).

Mark 6:14-29 - Lectionary for the Martyrdom of John the Baptist

8/26/2021

8/26/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Mark 6:14-29 gives us some of the details of Herod's execution of John the Baptist. It was a grisly event, on the occasion of Herod's birthday. And we can reasonably believe, based on verses 26 and 16 that Herod was genuinely sorry. Verse 20 says that Herod was perplexed by John's testimony but that he heard it willingly. After John's death, he even thought Jesus was doing miracles in John's power.

Herod was right, though he had the characters reversed. John's powerful testimony came from the power of Jesus. Herod had been hearing the truth of God, the words of life. This was precisely what he needed to hear.

What is our attitude when we are exposed to God's word? Like Herod, we might both fear and desire it. Like Herodias we might despise it. Or maybe, by the mercy of God, we will hear it, take heed, and trust that the Lord can use it to turn our hearts toward Him.

Jesus is the Lord of life. He is still the hope of the world. May we have grace to receive him gladly, knowing he is the one who can forgive our sin and bring us with him as heirs of the resurrection.

After this post, we'll take a brief break until Monday, September 6. The lectionary readings for feasts and festivals don't always align with weekly progress all that well.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Mark 10:35-45 - Lectionary for James the Elder

7/29/2021

7/29/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

James and John are a lot like the rest of us. In Mark 10:35-45 they want to have positions of honor in Christ's kingdom. This really shouldn't surprise us. After all, Jesus chose James and John to follow him. They are among his closest inner circle, along with Peter. They have left their former livelihood to follow a Messianic hope. When Jesus takes his throne, they would like him to remember them with positions of authority.

We're that way also. We talk really well about our desire to serve Jesus regardless of whether we receive a reward or not, but we'd like to be in a position of influence. We may say our career aspirations are to be faithful, but we frankly would be disappointed if that faithfulness didn't eventually result in having more authority than the person who just started in the career. We also wouldn't mind having pay raises and hopes of retirement. We want to be rewarded for what we do.

That's perfectly normal. However, Jesus shows a different way. He who would be great must be the servant of all. That's just what Jesus did. He laid down his life in love and service to his neighbor (all of humanity), accepting scorn, shame, pain, and finally death.

I guarantee you, if you work long enough in your career, you'll receive death as wel. You might not have the other issues, but given enough years, the result is death. Our life isn't tied up in the honor we may receive, the authority, the retirement plan, or any of the other things that may come along with our faithful service. It's tied up in Jesus, the Lord who lived and died for us. In fact, we'll probably receive the honor, authority, the pay raise, the bonus now and then if we are faithful with what we are doing. But Jesus is the one who makes it all work for good in this world. So he points us, along with James and John, to his eternity.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Mark 6:7-13 - Lectionary for St. Barnabas, Apostle

6/10/2021

6/10/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

In Mark 6:7-13 Jesus sends his apostles out by twos. They are given authority over demons and were able to heal the sick as well as engage in proclamation of the Gospel.

All the needs of Jesus' apostles would be taken care of on their journey. They were not to take provisions, money, or extra clothing, though they were to wear sandals rather than going barefoot. They were to take a staff with them, which would provide them with some measure of comfort and a little bit of self-defense.

How did the apostles get by on this journey? People would take them in. What people? Probably people who had been rescued from illness or unclean spirits, or who were glad for the work the apostles were doing. Word would get around the communities that the people doing miraculous works of healing were there.

The apostles would normally be welcomed, but not uniformly. If a place would not receive them, the apostles could "shake off the dust" from their feet (v. 11, ESV), figuratively wiping their feet on the way out the door.

By and large, the work seemed successful, according to all the measures we have. They healed a lot of people, they proclaimed repentance, and apparently they were received most of the time.

The work of the Christian today is rather similar. Though we normally don't have Jesus' strict command not to provide for ourselves, Christians involved in many types of ministry receive their provision from the generosity of those they minister to. Over the years I've been involved in Christian work, even my walking stick has worn out and been replaced, not to mention many pairs of shoes!

Sadly, I have also been in several situations which have reminded me of the apostles' wiping of their feet on the way out the door. But it has not been very often. For the most part, I've had the honor of bringing God's words of hope and help to people who receive them gladly. The Lord has provided and has used me as his instrument of grace.

The work goes on. Keep laboring! Trust that the Lord is able to care for his own.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Mark 16:14-20 - Lectionary for St. Mark, Evangelist

5/4/2021

5/4/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Jesus seems to have a lot of trouble with narrow minded and hard hearted followers. On the day he rose from the dead, by Mark's reckoning, an angel sent three women to tell the disciples. They didn't. Jesus then appeared to a woman who told the disciples. They didn't believe. Jesus explained everything to two disciples who went back to the eleven. The eleven didn't believe. Finally, Jesus appeared to the eleven.

Really? I told you I would rise from the dead. Several times. I rose from the dead. I sent messengers. You still don't believe. What should I do with you?

I wonder what I would do. I'd probably give up on the guys.

What did Jesus do? He sent them to tell the whole world. He said the disciples adond those who believed would receive divine protection. He didn't give up on them, but restored them instead.

We can and should take great courage from Jesus' treatment of his disciples. They were a despairing and faithless lot. Yet they had a purpose, a divine purpose. By the power of the Holy Spirit these men brought the good news of Jesus with them wherever they went. Some, many, believed, though not all.

Jesus fulfilled his promise in his disciples. He still fulfills his promises in us. We too can carry the good news that Jesus is victorious over death everywhere we go. We too can know that in Christ we are eternally safe from all harm.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Mark 14:1-15:47 - Lectionary for Tuesday in Holy Week

3/29/2021

3/29/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Our "long Gospel" reading is found in Mark 14:1-15:47, truly a long passage, full of action, from the Last Supper through the burial of Jesus. I'd like to focus today on just one element, that of betrayal. Peter famously tells Jesus that he will by no means deny Jesus. Jesus responds that he will deny Jesus three times before morning.

By my count, Peter denies Jesus no less than eight times in that brief span. He falls asleep rather than praying with Jesus, not once but three times, each one a denial of Jesus' desire to have his disciples praying with him. He retaliates against the guard who approaches to arrest Jesus, another denial of God's gracious will. He flees with the other disciples when the guards assert their ability to arrest Jesus. He comes back later to the high priest's courtyard, where he denies knowing Jesus three times. That's a grand total of eight denials.

Before we are too certain of our ability to remain faithful to Jesus, we should consider the courage of Peter, the apostle who often seemed so brave he might have been bulletproof. Prior to the ascension of Christ and the coming of the Holy Spirit, Peter was exactly the kind of person to confess Jesus and run.

I ask one important question in light of that testimony. Is Jesus the kind of person to cut and run? He is not. Is he the kind of person to deny knowing his people? Not in the least. Is he the kind to fall asleep rather than pray for you? By no means! All right, I admit, that's three questions. But if we can see Peter deny Jesus eight times and realize that Jesus told him he would deny him three times, I can say I am asking one question and proceed to ask three questions.

Even before the resurrection, Jesus minimized Peter's faithlessness. He showed himself, even in the time of his arrest, illegal trial, condemnation, and death, to be the kind of Lord who would restore his disciples.

He's the kind of Lord to restore you and me as well. This is the hope we have. The very same Jesus who gave his life for our sin is willing to forgive, cleanse, and restore us to perfect fellowship with him, even though we are just the kind of people who would deny him. Jesus is the kind of Lord who wants you to live through his perfect life and death on your behalf. He is the God of all restoration.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Mark 8:27-35 - Lectionary for Confession of Peter

1/22/2021

1/22/21
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Peter's confession of Christ is recorded for us in Mark 8:30. Answering on behalf of the other disciples, he says that they believe Jesus is the Christ, not, like many others would say, a reincarnation of John the Baptist, Elijah, or an Old Testament prophet. Jesus is the Christ.

Mark's Gospel has been understood since the earliest times to be strongly influenced by the preaching of Peter, who had Mark as a companion. It's significant that Mark goes on immediately to refer to Jesus as "the Son of Man" in verse 31. Under the inspiration of the Holy Spirit, Mark is saying that Jesus is the one who represents Adam and all the human race. His role, then, which is a matter of necessity, is to suffer, be rejected, be killed, and rise on the third day. As a representative of you and of me, then, Jesus suffers, dies, and rises from the dead, just like Adam, as a representative of you and of me fell into sin, died, and remained dead.

The apostles understood that Jesus did all he did for them, for their benefit. This is extraordinary good news. Especially the part where he rises from the dead shows us that we will also rise from the dead to eternal life and blessedness with Jesus.

Knowing that Jesus is the Christ, then, rescues us from sin and death. It places us into God's kingdom as partakers of the resurrection. With Peter, we have no need for fear. We are persuaded that Jesus is no normal (or abnormal) prophet. He is the one who has taken our place and leads us to an eternal home.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Mark 7:31-37 - Lectionary for Trinity 12

8/27/2020

8/27/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

I have no idea how many times I’ve heard this. I lost count, pretty quickly. It’s the spiritual life and spiritual meaning that matters. Christianity is about faith, nothing to do with the body.

Sorry, that’s actually more closely related to Gnosticism than to Christianity. But we want to get practical, right? In Mark 7:31-37 it would leave the deaf man with a speech problem out to dry.

Jesus could certainly have communicated to the person somehow that he loves him and is his redeemer. Jesus could have gotten the idea across that he didn’t need to worry about earthly things and that if he believes on Jesus all will be well. And in reality, that is an accurate message.

Jesus doesn’t stop with that. He knows that the man’s body will be raised in the last day and will be a glorified body with no faults. But wouldn’t it be nice if he could hear the voices of his family and friends? What about being able to speak clearly and hear the answer? These are not matters of indifference to Jesus. He cares about the physical.

What else do we see? To those who look only to spiritual and symbolic means of healing, let’s notice that Jesus sticks his fingers in the man’s ears. In other instances of healing, Jesus lays his hands on people, anoints their eyes with mud, and probably does a few things I am forgetting at the moment. He uses physical means as he does his work.

Granted, the power is in the promise of God through Jesus, not in the physical means he uses to accompany it. But God is not afraid to have physical elements involved in his works of mercy and grace.

Jesus shows his love for this man, body and soul, and is willing to touch him and heal him. He hasn’t changed in that regard, but nowadays he uses other people’s hands to touch and serve people. He remains faithful.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Mark 8:1-9 - Lectionary for Trinity 7

7/23/2020

7/23/20
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

It’s easy to view Mark 8:1-9 from the perspective of the miraculous feeding of the multitude. About four thousand people (v. 9), all fed to the point of satisfaction, when before they ate there was concern that they wouldn’t make it back home before fainting from lack of food, and all of it happening starting with seven loaves and a few fish. Certainly, this is a powerful miracle.

However, I’d like us to look at the passage from a slightly different perspective. What were the people doing? Jesus had been going here and there, healing and teaching. We don’t really have information about the occasion or the overall context of this gathering. But it’s significant that the crowd, apparently this crowd, had been gathered for three days. We can only assume they were hearing Jesus’ teaching and that those who were sick were coming to him for healing.

Would this take a while? No doubt. I have had instances of working with a crowd of people, but the biggest one I have ever worked with in this way, praying for individuals, hearing problems and bringing biblical teaching to them in a public space, and trying to show care outside of a formal setting was much smaller, perhaps four hundred people, not four thousand. This is an enormous crowd of people, all with different needs. And the amazing thing is that they stick around. It’s entirely different from having a Bible study or conference in which there are set presentations and people come and go.

It probably isn’t late in the day. You don’t send a crowd of pedestrians away to go home when the day is already over. You send them home in the middle of the afternoon. But they can’t go home without eating something. They will pass out on the way. This indicates to us that they may have had some food on the first day, and maybe a little on the second day, but it is gone. They didn’t plan, maybe couldn’t plan, to be with Jesus as long as they were. If Jesus were to extend the gathering, it would result in hunger again, as well as loss of ability to care for any family at home. The crowd needs to eat and be sent away.

What’s amazing here is that the crowd stayed with Jesus as long as they did! Their food ran out, they had been hearing him, receiving healing, receiving strength. Jesus was caring for people. But when you’re hungry and thirsty you start thinking about going home. The second day you will almost certainly decide to go home. But this is a third day.

Jesus is giving the people words of life. They are eager to receive those words. They need to hear that God’s kingdom is with them, that God’s merciful reign is present in Jesus, and that he is able to care for them all the days of their life, into eternity.

In these last days, God has provided for his people. We can hear God’s Word over and over again through books, church services, studies in person and even online. We can receive the teaching of Jesus. But are we willing to stay with him? What if it were a whole day? Two? Into a third day?

Jesus has the words of life. He is willing to provide them for us. He can provide for all our physical needs as well, but what he’s really there to do is to bring us reconciliation with God, forgiveness, life, and salvation. May we, like this crowd in Mark 8, be ready to hear from our Lord.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Mark 16:1-8 - Lectionary for Easter Day

4/9/2020

4/9/20 Read the passage here.
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary.

Mark’s Gospel is known for being abrupt, at least at times. Our passage this week fits that pattern. If you consult a study Bible you may see that many of the earliest manuscripts of Mark’s Gospel actually end at the end of verse eight. That’s about as abrupt an ending as you get, since it would leave us with a resurrected Lord and no mention of anything else. That’s one of the reasons many scholars think the longer ending of Mark is “the original.”

When the women arrived early in the morning on the first day of the week, they found that Jesus had arisen before they came to the tomb. What’s more, not only did the women find Jesus gone, but they were given a reminder that the Lord was not finished with his disciples, especially with Peter. The disciples would meet up with Jesus in Galilee, where he would give them some instructions.

Why did Mark report that the angel specifically said to tell Peter? Early Christian historians say that Mark worked alongside Peter in ministry, particularly in Rome, prior to Peter’s execution. This means Mark got much of his information used in the Gospel from Peter. It was important to Peter that Jesus would give a message that included Peter. Peter, after all, had denied Jesus three times while Jesus was on trial. Mark doesn’t tell us about the restoration of Peter, but John does, in the 21st chapter of John’s Gospel. Jesus visited specifically with Peter, speaking wth him about repentance and restoration. Despite Peter’s failure, Jesus had a work for him to do.

This should bring hope to all of us, as we have all failed Jesus in one way or another. Despite our failures, Jesus calls all his people to repentance and restoration, that we may serve the Lord with gladness. Our sin doesn’t throw us out. It calls us to repentance. And we know that repentance works specifically because the very same Jesus we see dying for us on a Friday, rises from the dead for us on a Sunday. He calls us to a new walk, in his peace, his forgiveness, and his rest, as he rose from the dead on the day of rest. We have rest from our sin and shame. He takes that away too.

It may seem an abrupt move. It is an abrupt move. In the midst of our sin and turmoil, Jesus has died for us, rose from the dead, and got about the business of forgiveness, even before the women could get to the tomb with their gifts. Before you and I can come to him with our gifts for him, he is already at work to restore us to the right relationship with God the Father. Thanks be to God.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Mark 13:24-37 - Lectionary for Last Sunday of the Church Year, Series B

11/22/2018

11/22/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Gospel passage this week turns our attention squarely to the last days, with the second coming of Christ. It is very sad that these passages have been ruined by so much of the popular preaching and writing that apparently passes for Christianity just now. Many authors have so twisted the Gospel predictions to use them to provoke fear and dread around the second coming, rather than the great anticipation which is given to us, this week, by Mark.

Anticipation? Really? But, as one person insisted on telling me repeatedly in a recent conversation, “It says to be alert!” It certainly does. Let’s take it from Jesus’ explanation in verses 33-37, then put the beginning of the passage in context.

Jesus speaks of a completely commonplace event. A man going away for a while makes sure his staff knows what to do and will be on duty. He especially reminds the guards to be alert. They do want to know him and be ready when he returns. The man presumably leaves, the people do what they are supposed to do, and they expect him to return. What happens when he returns? We don’t know. It’s safe to assume his household staff welcomes him and all is well. They are not all fired but they don’t expect to be made rulers or anything.

How would this apply to the Christians? Those who trust that Jesus has taken their sin are his redeemed people. He has already called them his friends and said they are heirs with him. Since he left, things have been pretty rough. There have been attacks from enemies. The world seems to be in a shambles, about like it was before the resurrection. These troubles, according to verses 29-30, are signs that the Lord and Master needs to come. What does he do? In verses 26-27 he comes back, like he said he would. Are his people still living as Christians? That’s what he told them to do. They recognize him and he gathers them together. They are already his friends and joint heirs of heaven. It won’t get better than that. But they can know Jesus is, in fact, gathering his people to bring them to their reward.

One of the jobs Jesus has given every Christian is that of telling others they, too, can be friends of Christ and heirs with him of the kingdom of heaven. These people who hear and believe are among those Jesus will gather.

So why is this passage used as bad news? Some will not believe. May the Lord have mercy on all people, calling them out of darkness, into his light, making them his forgiven friends as well.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Mark 13:1-13 - Lectionary for Pentecost 26B

11/15/2018

11/15/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Gospel this week moves us toward the end of the Church year. Jesus speaks of the trials that will be signs of the coming end. The signs he brings up are impressive. However, I fear we often neglect the chronology Jesus gives.

Notice in verses 6-8 Jesus is clear that the signs are only a beginning. They are early labor pains. Yes, the baby will be born, but the first few contractions rarely signal an immediate delivery.

We can expect to hear of false christs, wars, uprisings, earthquakes, and famines. They are all certainly signs that the world as we know it is coming apart. But we can also look honestly at history and know of a very long pattern of all these trials.

What should the disciples guard against? Arrest, torture, and trial await them. They will also be engaged in preaching the Gospel. They will have answers from the Holy Spirit when on trial. Again, all these things are recorded for us in the Book of Acts. They have already happened.

When does the end of the world come? All the signs mentioned by Jesus suggest it will be soon. But we don’t know the timing. Our attitude, then, should be one of readiness and expectation. But we may be waiting a while. The baby’s coming, but there’s no rushing or delaying the process.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Mark 12:38-44 - Lectionary for Pentecost 25B

11/8/2018

11/8/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Gospel for this week is from Mark 12:38-44. It would be very easy to skip directly to verse 41. After all, the last four verses are relatively easy to deal with. God honors the trust shown by giving even when we have limited means.

Does this idea tie directly to the earlier three verses? Maybe someone will put in a comment pointing me to a connection. There is a bridge with the idea of widows, but verse 40 speaks against taking from widows and verse 43 commends the idea of widows giving. I am inclined to say the paragraph break is a relatively large break and that Mark is telling us about something different.

So, in verses 38-40 Jesus warns against the scribes. They have clothing that signifies rank. They expect to be treated with honor. They take even the few resources held by elderly women. They speak just to be heard. My question is whether this is best applied to people today who are overtly religious. In some instances, it does apply. I think particularly of those who preach (and live) a “prosperity gospel.” Some have made themselves wealthy and expect to be treated as nobility because they view themselves as God’s messengers.

In contrast, I think the passage is sometimes wrongly applied. I’ who normally wear a clerical collar at work, have been accused of being like the scribes. And I do wear a long robe when conducting a church service. Sometimes people treat me with honor and dference. Sometimes not. Really, I just want the coffee I bought to be hot and fresh, and you could repay my courtesy with yours.

What I aim to say is that identifying these scribes is not as easy as it seems. One could make an argument that if Jesus were speaking to our community today he would speak of academic or political elites as he did of the scribes. You choose the discipline or the party. The figures may be those we should avoid. Some would want to be honored because of their alignment, and then would use that honor to silence or harm others.

If the shoe fits, beware of the person. If it fits you or me, lt’s take it off and use our positions, our honor, our “privilege,” for the good of our world.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Mark 12:28-37 - Lectionary for Pentecost 24B

11/1/2018

11/1/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

If you are at all like I am, it’s very hard to look at a social media newsfeed without being bombarded by countless value statements, many of which play some sort of religion card. And these religious claims are almost uniformly based on the idea in the second important command. Love your neighbor.

The big debate, of course, is not whether or not we should love our neighbor. That’s part and parcel of Christianity. But what does that love for neighbor look like? Here’s where the conflict begins. It’s a conflict which causes many who are not Christians to question a Christian commitment to love of the neighbor. And it can even cause deep divisions within Christianity, as it may bring different groups of Christians into conflict. For instance, how do we love our would-be neighbor who wishes to immigrate? How about the neighbor who faces job insecurity and fears the addition of more available workers? What about our neighbor who is losing a fight with substance abuse? What about the neighbor dealing with sexual identity issues? What does love for the neighbor look like in those cases?

Many Christians find themselves either with no answer to these questions, or with difficulty finding a rhyme or reason to organize their responses. However, I would suggest it is more straightforward than we might first assume. In the two verses immediately preceding, we are reminded that there is one true God, the Lord of Israel. We are to love that Lord with all our beings.

How does this make for a straightforward response to the problem of loving our neighbor? First and foremost, by our love for the true God of the Bible we take on His values, His definition of justice, His concern for repentance and restoration. The greatest way we can love our neighbor is through helping him to love the Lord, to take on His values. This in turn helps those whose lives are broken by the condition of the world to find ways to compe, to ask help in pursuing godly character, and to work for the restoration of this world to a right relationship with God. That is what pulls our world together.

The answers are still difficult. In the end we have to balance more needs than we could possibly meet. We find that some people will lose their battles no matter what we do, just as some would win despite all odds. But over time, as we love and trust in God, we are able to make a difference in some poeple. Above all, we have opportunity to show God as the Lord of all. This doesn’t solve all the problems the way some would demand it. Our remain question to the detractors is whether they, too, will commit to loving and trusting the God of Israel with all their hearts, and loving their neighbors as themselves. Love of neighbor, to be real love, is predicated on love for the true God.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Mark 10:46-52 - Lectionary for Pentecost 23B

10/25/2018

10/25/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

A biblical gathring can get noisy now and then. In Mark 10:46-52, a blind man in need of help created quite a stir. He had heard of Jsus. He knew what kind of things Jesus had been doing. And he knew there was precious little hope for someone like himself, who was both blind and poor.

The blind beggar began calling out for mercy, knowing Jesus was nearby. But let’s notice what else Bartimaeus knew. How did he call out to Jesus? He called him by name, then by a title. He called Jesus the “Son of David.” What does this mean?

The son of a person is assumed to have something in common with his ancestor. Like father, like son. But here Bartimaeus recognized Jesus as the “Son of David.” Not only did he recognize that Jesus was, in fact, in the direct royal line, he also knew that Jesus would be in a position to show mercy. He could rightly deliver royal gifts of the house of David. However, the royal line had been rearranged a little. Riches and authority were no longer part of the royal heritage. What gift could Bartimaeus ask for?

God’s mercy, a gift more precious than any earthly riches, would be a gift which this Son of David would have. Lord, have mercy.

We frequently pray the Lord would have mercy on us. After all, our efforts to gain what we thought would help may have already proven disappointing, even destructive. But if the merciful and all-wise Lord shows mercy it will surely be good.

In a surprising turn of events, Jesus asked the blind man what he wanted. The blind man confirmed his desire was to see. Jesus did this for him simply by his gracious command. The Son of David was still able to show mercy. He remains able to do so. We, like Bartimaeus, can call out. Lord, have mercy.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Mark 10:23-31 - Lectionary for Pentecost 22B

10/18/2018

10/18/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

A bit of context may help us follow this week’s Gospel passage well. Mark has just told us of the encounter of a rich person and Jesus. The rich man wants to know how to inherit eternal life. Jesus eventually tells him to give up his riches and come with Jesus as a disciple.

In verse 23, Jesus reflects on the trouble caused by riches. It is hard for the wealthy to enter God’s kingdom. By his illustration of the camel and the needle, Jesus essentially says it is impossible. The disciples ask exactly the right question. Who can be saved (v. 26)? Jesus points out that it is only possible with God.

What is our hope? In verses 29-30 Jesus teaches that those who leave their security behind so as to follow Him will find they have all they need, including eternal life. Oh, they also receive persecutions. Christianity, we must remember, is no triumphalistic get-rich scheme. We may leave all and be excluded from any hope on earth. But we are received by the whole people of God as brothers and sisters, as fathers and mothers, as sons and daughters. There is a voluntary care for the saints in this life, no matter the hardships. Then in eternity we are assured of a life which will not pass away. As we lay down our lives, Jesus gives us all we need. Thanks be to God.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Mark 10:17-22 - Lectionary for Pentecost 21B

10/11/2018

10/11/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Good teacher, what must I do? The rich man came to Jesus to seek assurance. What is pleasing to God? How do I receive the eternal life so frequently described in Scripture?

Aside from the rather obvious failing in the ich man’s thinking, that we do something to gain an inheritance, Jesus gives us practical clarity. The man wants to know how to live. Jesus tells him, drawing the commands directly from God’s Law.

The man is aware of all these commands. He knows what God says. He also knows that his obedience has not been adequate. He does not have assurance of life. What can he do?

Jesus tells him to give up all that he has in order to follow Jesus. This cuts to the heart of many of our trouble.s It was not so much about money. That is not the problem. The problem with this rich man was the focus of his trust. He was saying, in effect, “I trust you, Jesus, to be the Lord of all. Therefore I am going to cling to my own ways of caring for myself so as to be certain of safety.” That won’t work! Jesus calls the man to nothing more or less than trust. What he trusted before must be taken out of the way.

When Jesus calls us to follow Him, he calls us to leave behind our own opinions of what is rustworthy. In exchange, we take up Jesus’ provision which will never fail. That’s what trust looks like.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Mark 10:2-16 - Lectionary for Pentecost 20B

10/4/2018

10/4/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Gospel passage this week reminds me of many of the encounters I have with people fairly regularly. A person will approach me wanting to ask a theological question. It’s difficult to deal with. After all, it might just be a legitimate question. Sometimes we don’t know until the conversation has continued for several steps.

So what about divorce? What did Moses say? And why? Let’s hit the “why” first. In the other cultures surrounding Israel, marriage was sometimes a brutal affair. If a man and woman married, it was not necessarily an exclusive arrangement. There was no guarantee that a husband would not take other wives, send away a displeasing wife, or even sell her or have her killed. The Mosaic command called for some element of fair treatment. There was documentation and the result was a divorce rather than enslavement or execution.

But with Moses’ affirmation of divorce, Jesus confirms the permission was because people have sinful hearts. Several Christian counselors whom I respect greatly have given the opinion that any marital conflict between two Christians who are repentant can be healed. Then again, that is if both wish to live as Christians, both recognize their sin, and both wish for reconciliation. If any element is missing, it is possible the marriage will be pulled apart.

The Christian view of marriage, then, as Jesus quotes from Genesis 2, is that it is entered into by a man and woman, that a new family is created, and the couple is unified in marriage. That’s the way God made it to work from the start. Except for the hardness of our hearts, that’s the way it still works.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Mark 9:38-50 - Lectionary for Pentecost 19B

9/27/2018

9/27/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Jesus cares about truth. He even introduces himself as the truth. We saw in James 5:1-20 how valuable it is to correct someone. So how do we deal with those times when we think Christianity is being distorted or misrepresented? In my work I often visit different congregations, including those in different church bodies. I admit that it is sometimes hard to keep a poker face. “Really? Did I just hear something which was recognized as heresy in the third century? I wonder if they really meant it??”

What did Jesus say to do with the person who was doing miracles in Jesus’ name but was not part of Jesus’ apostolic group? While Jesus does point out the need for truth and for guarding against error, he also recognizes that some of the people we find unlikely do what Jesus wants, at least sometimes. Allow it. Find chances to correct, but allow Jesus’ work to continue. At the same time, we guard against error. It is better to endure tremendous loss in the things of this world than to depart from the Christian faith. We trust that the Lord’s Word is sufficient clear.

Unity in Christ will lead us to peace with one another. This is yet another way Christians change the world.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Mark 9:30-37 - Lectionary for Pentecost 18B

9/20/2018

9/20/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Who is the greatest? Our world has recently been shaken by a series of revelations about powerful people within a Christian body using their power and authority for evil instead of for good. And it isn’t unusual to hear bits and pieces of history, especially when secularists are talking about the growth and movement of Christianity, to be phrased in terms of winners and losers, those who are more powerful taking advantage of those who are less powerful, and the mighty trampling the weak.

Make no mistake about it. The New Testament clearly portrays Jesus as the mighty creator, redeemer, and king, in whom resides all power in heaven and earth. But we are well instructed to see how, in Mark 9:30-37, Jesus seems to consider his power to be well used. When his disciples are wanting to decide who is the greatest of them all, Jesus exalts a little child, who has no particular power or wisdom. Do we want to be like Jesus? Then we will also care for the needs of those who can’t take care of themselves. We minister to the weak, the unknown, and the unknowing. When we have power, and some of us do have considerable power and authority, we use it for the good of those in need.

The priest or pastor has the training, the authority, and the responsibility to bring God’s Word to his flock. He has it in his power to heal or to hurt, to bind up or to loosen, to build or to destroy. How does he use that training, authority, and responsibility? He is to use it for the good of Christ’s kingdom, which cares about the least of these little children.

What if he’s using it for something else? What did Jesus do to his apostles who wanted to exalt themselves above others? Jesus brought them up short and reminded them what his true interest was. That’s what Jesus has given generation after generation of godly leaders in Christianity to do. I’ve seen that in action in my own church body. Time after time, when someone is falling into error and sin, his brother pastors, both those placed over him in positions of authority and those who simply know him and care for him, will come to him, confront him with his sin, and correct him. By God’s grace, the erring pastor is usually led to repentance, forgiveness, and restoration. God’s people are protected. At times, that doesn’t happen, and there are consequences, even going so far as removal from the pastoral ministry, removal from the church body, and civil prosecution. But by God’s grace, most of the time, the offense is small and the restoration is quick and full.

How will we care for the least of these? Let’s do it and seek to do it in a way that would be pleasing to Jesus, the one who cares for the least of us.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Mark 9:14-29 - Lectionary for Pentecost 17B

9/13/2018

9/13/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

This week’s Gospel reading is from Mark chapter nine. I’d like to use it briefly to practice a skill which all Christians should have. Please bear with me. In the passage, a crowd has gathered around a father and boy. The boy’s father has described a problem, which he says is an evil spirit. The description of symptoms looks a lot like epileptic seizures. Jesus, by his command, appears to bring healing to the boy.

Now, enter on the scene the disputer of this age who says this was merely a medical condition. After a seizure the person seems normal. All Jesus’ words did was to provide a little time until the seizure passed, then the boy was fine. Jesus could get the credit for healing. It’s all made up. The talk of evil spirits was just a cultural expectation. Therefore, the disputer today says, Christianity is just a sham. The outcome would have been the same regardless.

Let’s unpack this a little bit. First, observe that the putative author of Mark’s Gospel was an eyewitness or a long-time companion of an eyewitness, Peter. Disciples hungry for power would more likely have invented a story in which they would be the heroes, not the sadly faithless people who missed the boat and couldn’t do any good for anyone. There really isn’t an element of self-preservation in this story. It has all the marks of a true confession.

Second, there were multiple witnesses around. Some of the witnesses were hostile witnesses, the scribes. If this were a made-up story, they would have to be persuaded as well or the story could not survive without serious questions being raised.

Third, the command of Jesus provoked a new attack. This isn’t how epilepsy works. It looks more like a fairly desperate attempt by a spiritual power to retain influence in the boy’s life. When under threat of expulsion, the symptoms worsen, so much so that the boy seems to have died. Once again, there are a number of witnesses. It isn’t the kind of thing you forget easily. If someone is trying to make it into something it isn’t, you are very likely to complain, but we have no evidence of disputes.

What’s the logical conclusion we come to? The report in Mark’s Gospel is a credible eyewitness report of something which really happened in the presence of hostile witnesses who agreed about what happened. The events show all the signs of being supernatural in origin. And we have Jesus’ word that it was through prayer that the boy was rescued from an evil spirit. The wisest interpretation is to assume that the events really happened as we are told in the text.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Mark 7:31-37 - Lectionary for Pentecost 16B

9/6/2018

9/6/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Gospel passage from Mark 7:31-37 shows Jesus acting in love for his neighbor. He does this by bringing healing through very earthly means. After bringing the deaf man away by himself he engages in some very tactile actions. He touches the man’s ears and his tongue. Here Jesus also spits, which people try to interpret in many different ways. What is he doing? So far, everything Jesus has done can be understood by the deaf man. And the deaf man can agree with Jesus’ actions. When the fingers go in his ears he agrees that he can’t hear. When the finger t ouches the tongue he agrees that he has trouble speaking. But what does Jesus do next? He makes a command to the man’s ears. “Be opened.” Of course, the man cannot hear this command. He isn’t trying to hear. After all, he is deaf.

Jesus does what is impossible for this man. He opens his ears and frees his speech by his command. It’s a command which the man can’t even receive. Yet Jesus’ word is powerful.

What does Jesus do in his people and in the world? By his gracious word of command he gives life by creating faith to hear him. By his mercy he places us in a world where sick people recover, where food and water are generally readily available, and where we normally get along with one another relatively well. By his love he raises up those who will proclaim God’s words of Law and Gospel, calling us to sorrow for our sin and toreceive forgiveness, life, and salvation by grace through faith. God in Christ is good to this world, even when we don’t wish to listen to him. He cares regardless. Just like he can heal the deaf man through a word of command, he can bring the spiritually dead to life by the Gospel.

Our response? Believe that Jesus can really work in us, just as He did in the deaf man. He is faithful.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Mark 7:14-23 - Lectionary for Pentecost 15B

8/30/2018

8/30/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

I occasionally have conversations with people who are of the opinion that Christians need to keep the Jewish dietary laws, or at least that keeping these laws is good, maybe because God prescribed them for health benefits. Our Gospel reading pushes us in a very different direction, though. Here, in Mark 7:14-23, Jesus observes that what goes in does come out. It is not a matter of taking in particular foods but a matter of what comes out.

At first glance we might see this as a move to overthrow the dietary law. In verse 20 it is stated outright. And we may well ask the purpose of the Jewish dietary law. Jesus says that all the Old Testament points to him. This is true, though difficult to see in its particulars, of the Jewish dietary law. The people of God are to be distinct from the rest of the world, including in what they eat. Most specifically, they are not to eat meat with its blood, as they await the time Jesus gives His body and blood. But they also avoid some of the most common things used for pagan sacrifices. Worship is for God alone.

Now Jesus takes that away, not because it is difficult, but because he has fulfilled it. He essentially calls us all out as defiled lawbreakers. Evil comes from us. The evil inside us defiles us. What are we to do?

Jesus does not make it plain in this passage of Mark. But elsewhere we are told to have God’s Word dwelling in us. What comes out then? What happens when the Holy Spirit is overflowing? We find that Jesus is cleansing us from evil and speaking through us for His good purposes. We find we are defiled so we ask his forgiveness. Have no fear! Jesus is faithful to forgive. And that’s what it’s about, not food. Jesus is the one who proclaims his people clean, and so they are. His work to heal and forgive extends as far as his words of purification go. This is the good news of Mark 7:14-23.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Mark 7:1-13 - Lectionary for Pentecost 14B

8/23/2018

8/23/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Our Gospel passage for this week brings up a challenge which has existed throughout the history of Christianity. Here Jesus and the Pharisees clash over tradition. This is not an unusual clash. To this day, many Christians with good motives complain that all traditions should beremoved from the life of the Christian, arguing from this passage of Scripture.

There’s a deep flaw in the discussion. Here it is. Jesus didn’t say to get rid of all traditions. He said that Scripture is not bound by our man-made traditions. Jesus asserted many things which could be rightly considered traditions. Think of the way he assembled with others for Scripture and set prayers on the Sabbath. Consider the fact that he would stand for reading and sit for teaching, a tradition in the synagogue but certainly not prescribed by God. Jesus has nothing against tradition. He even taught his disciples some new traditions which they were to perpetuate!

What is the point, then? It is that God’s Word is what should establish our tradition. Our practice is to be based on God’s revealed will, not on our own ideas. And if we are going to say that God’s Word is foundational to all our traditions, we need to be willing to change the tradition if and when we find that they conflict with Scripture.

For many years I was involved in a Christian tradition which rejected traditional practices. We objected to historic Christian liturgy. We always wanted to find something new. This point of view rejects the idea that God’s people have had faithful witnesses in every age. It seeks to recreate everything from the ground up. This is also not right. Jesus uses tradition. And when something is right, it is right, even if you have done it before.

May we have grace to find the traditions which spring from Scripture and to use them to nurture faith in Christians.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.