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Center for Theology, Lenoir-Rhyne University
Eighteenth Sunday after Pentecost
October 12, 2003
Pericope Study
Old Testament Lesson: Amos 5:6-7, 10-15
Seek the LORD and live, lest he break out like fire in the house of Joseph, and it devour, with none to quench it for Bethel, O you who turn justice to wormwood, and cast down righteousness to the earth. … They hate him who reproves in the gate, and they abhor him who speaks the truth. Therefore because you trample upon the poor and take from him exactions of wheat, you have built houses of hewn stone, but you shall not dwell in them; you have planted pleasant vineyards, but you shall not drink their wine. For I know how many are your transgressions, and how great are your sins - you who afflict the righteous, who take a bribe, and turn aside the needy in the gate. Therefore he who is prudent will keep silent in such a time; for it is an evil time. Seek good, and not evil, that you may live; and so the LORD, the God of hosts will be with you, as you have said. Hate evil, and love good, and establish justice in the gate; it may be that the LORD, the God of hosts, will be gracious to the remnant of Joseph. - RSV
1. The shepherd from Tekoa is at it again. Himself neither a prophet nor a son of a prophet by his own estimation (7:14), but rather one whom the LORD took from the flock to the market place, Amos has nonetheless a keen prophet's eye for injustice and idolatry. People who fail to worship God are likely to be taking advantage of their neighbors. People whose advantage is economic and whose aim is dominance construct their own idols and worship them in the blood of the poor amid the prayerful wails of the weak. His warning against even "honest" worship when done amid economic injustice is classic: to Samaria he thunders, with the words of the LORD, "I hate, I despise your feasts, and I take no delight in your solemn assembles. … Take away from me the noise of your songs; to the melody of your harps I will not listen. But let justice roll down like waters, and righteousness like an ever-flowing stream." (7:23-4)
2. "Seek the LORD and live, lest he break out like fire in the house of Joseph" - The warning is not empty. To an Israel relatively secure, albeit blithely so, Amos posts notice. If the souls of Samaria had only had the advantage of history, they might well have been flocking to repent - even in advance of Amos' warning. Reading the accounts of Assyrian generals, as to their prowess and their cruelty, is enough to remind 21st century students of the real threat to Samaria from the northeast. Already for nearly a hundred years the Assyrian menace had been mounting in a resurgence toward empire, especially from Shalmaneser III (858-824 BC), son of Ashurnasirpal (883-859 BC, who boasted himself the fiercest and most cruel warrior of a thousand years of Assyrian history), to Tiglath-pileser III (744-727 BC) and then on to Sennecherib … a continuing litany of blood, sword, and tears. In the face of such an arsenal, which won its victories "in the Roman way, by superb organization, weapons, and equipment," repentance and trusting in the LORD seem not such alien avenues to embrace. The "fire in the house of Joseph" was only a few years away, when Uzziah was king of Judah and Jeroboam the son of Joash was king of Israel, two years before the earthquake (1:1). Perhaps twenty years.
3. Lest it be said that Amos was only speaking the obvious - as in, "what kind of prophet does it take to discern destruction and fire in that kind of situation?" - and that Israel was doomed no matter what, remember what happened at Jerusalem in the same time frame when Samaria fell. "In the fourth year of King Hezekiah …Shalmaneser king of Assyria came up against Samaria and besieged it and at the end of three years he took it…." (II Kings 18:9-10). But his successor Sennacherib's army perished at Jerusalem ten years later, when God's messenger of death overnight ravaged their encampment as they laid siege to Jerusalem (19:35-36). In plain talk, the Assyrian threat was not a "done deal." The difference? Hezekiah's spiritual leadership and Isaiah's sound counsel constituted repentance. And the LORD delivered them. Only later, a century later, were the Babylonians, when the Assyrians were also themselves only history.
4. To those "who turn justice to wormwood and cast down righteousness to the earth" … There is precious little evidence here that Amos makes the mistake, now and again made by social-justice advocacies, of equating poverty with virtue, or lowliness of social status with purity of heart. Jesus understood that the "poor in spirit" are among those who receive from God a blessing - the kingdom of Heaven. And the pure in heart, for they shall see God. It is true that everywhere in the scriptures, as the second Vatican Council observed, God "exercises a preferential option for the poor." But God does not make the dividing line between good and evil identical to the line between poor and rich. Turning justice to wormwood is likely to reside among those who exercise authority, those who have the power to administer justice or to abuse it. But the powerful have no corner on the injustice market. I myself have seen it endemic to poverty, just as I have seen judges and captains of industry who are themselves making the overt effort, at least, to pursue righteousness and justice. Casting down righteousness to the earth may well be congruent to plutocracy, but it is equally resident in squalor. And in the middle class, even though that niche was in the short supply in Samaria.
5. But turning justice inside out and discarding righteousness belonged, in Amos' setting, prominently if not exclusively with those who held power. Economic, religious, or political. These same folk "abhor him who speaks the truth"; among them, no doubt, Amos of Tekoa. Speaking the truth to power is ever the assignment of the prophet, even if, like Amos, one did not seek the mantle.
6. In our own setting, the call of the pastor to the prophetic knows no dearth of opportunity. Economic injustice? We have it, in many quarters. Fair wages. Jobs going south and global, as we shift to global economy. Disparity between the first world and the third world as to living standards, from opulence in the former (selling automobiles and advertising that this one is only $30,000!) to misery and disease in the latter (how many children die each day from AIDS-related factors or outright starvation?). Disparity in the first world between the salaries and bonuses of CEOs and COOs, on the one hand, and line workers on the other. From forty times as much to hundreds of times as much? Disparity in depletion of resources. Disparity in availability of health benefits. The list goes on and on.
7. Ethical injustice? That we have, in abundance. How many millions of babies aborted since 1973 in the country where a cardinal principle of western liberal democracy - embodied in the constitution - is "protection of the weakest members of society"? And assaulted by a certain read of the constitution itself, pitting the right of "self determination" against those weakest members!
We even have perversion making charges of discrimination and injustice in the arena of sexual license, a reversal of a highly curious, and ever more volatile, sort.
8. The prophet does not bring the judgment. The prophet only announces it. The call to repentance and amendment of life is constant, given our in curvatus in se nature and our simul justus et peccator circumstance. Making God's demand for repentance is the calling of the prophet. Announcing God's good news of redemption and resurrection is the call and the privilege of the pastor as herald. Declaring forgiveness is the responsibility of the pastor, to those who repent and believe on His name. Amendment of life is the vocation of the forgiven and redeemed, themselves ever penitent. When the prophet thunders to deaf ears, the judgment of God is not just implicit, it is impending. To the Samarians of Israel it came, surely and concretely. The ones who have ears to hear, let them hear.
JLY - 10.07.03
EIGHTEENTH SUNDAY AFTER PENTECOST
12 OCTOBER 2003
HEBREWS 4:12-16
Indeed, the word of God is living and active, sharper than any two-edged sword, piercing until it divides soul from spirit, joints from marrow; it is able to judge the thoughts and intentions of the heart. And before him no creature is hidden, but all are naked and laid bare to the eyes of the one to whom we must render an account.
Since, then, we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast to our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin. Let us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need.
To understand and use this text it is particularly important to pay attention to the context. At the beginning of his letter the writer has declared his faith that God's Son is superior to every creation, even angels. When this Son became human in order to help those creatures that are human he remained God's Son and superior to every other human, even Moses.
Indeed, the word of God is living and active, . . . it is able to judge the thoughts and intentions of the heart. The law of God, expressed through Moses to Israel and eventually to every human, finally says that human beings are in rebellion against God and by that they are seeking condemnation and destruction. Only if people are good and well intentioned can their thoughts and intentions stand up under the judgement of God's word. That word is not aimed at condemning but at forgiving and recreating. Jesus, in contrast with Moses, is presented in the New Testament as this kind of Word of God. And before him no creature is hidden, but all are naked and laid bare to the eyes of the one to whom we must render an account. Both law and gospel see people in rebellion against God. The law, however, stops with that judgement, while the gospel shows Christ going on to offer himself as a sacrifice in the place of the rebels in order to bring God's forgiveness to them.
Since, then, we have a great high priest . . . Jesus, the Son of God The sacrifice this Priest offered to God was Himself, and as a human He offered Himself in the place of every human who had rebelled or ever would rebel. We too can say that "we have" him as a sacrifice for us. In fact, His sacrifice was for us alone because as God's Son he had no need to make any sacrifice for Himself. Let us hold fast to our confession. The writer calls on those to whom he is writing to continue to believe and declare that Jesus is their priest and Savior. For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin. Jesus has not only touched our lives in the past as when through the suffering for our sin He hung on the cross, but today He understands when we face temptations and are torn by our desires - we want to refuse to do what is wrong but at the same time we feel that doing it will bring a satisfaction that we cannot find in any other way. We want to refuse to do what the temptation invites us to do, but we also want to do it. Jesus felt that same divided appeal but He never chose the wrong way.
Let us therefore approach the throne of grace with boldness It is one thing to stand before a judge who knows the law and knows what you have done and will pass a fair judgment. It is another thing to face a judge who has the same knowledge and the same ability and will to judge fairly but has also lived through the same experience which has brought you to court. Even if he did not make a wrong choice in that situation he understands what you have experienced. There is no point in trying to fool him and defend yourself with the excuse that someone else "made you do it." In fact, you can probably expect better treatment if you do not try to deceive him about what you felt. It is even more true if he is a judge who does not enjoy condemning people but wants to do what will be best for them (grace). It is a time for honest and open confession (boldness). So that we may receive mercy and find grace to help in time of need. It is the combination of justice with mercy and grace that offers us hope because it means that our Judge is the very person who offered himself as the sacrifice in our place and took upon himself all the punishment that we had coming. As we stand before Him he still recognizes us as people who have rebelled but He also finds that all the debt we should be paying has already been paid. His only choice now is to judge that we are to be set free. It is a choice that He is as willing to make as He was willing to choose suffering when He was offered release by Pontius Pilate when that judge recognized that Jesus had done nothing deserving punishment. That choice was Pilate's understanding because he could see it only in terms of justice and not in terms of grace. He could not comprehend a Jesus who died for the sins of the world. A Savior who was dying for him. That is what it was and that is what it is for us.
Our difficulty is like that of Pilate and like that of the man of the gospel who had so adjusted the demands of the law that he could declare, "I have kept all these since my youth." The wisdom of Jesus is astounding. He did not tell the man to go and be perfect. The man would certainly have felt that this was too much to ask. But Jesus told him that he would ask him to only one thing more - sell all he owned and give the money to the poor and come along with Jesus, who would take care of him for the rest of his life. He would still be a rich man but the riches would be in heaven. That was the point at which the man could not let God be God in his life. It was a sad day because the man could no longer say that he had kept all God's commands since his youth. And he could not imagine a God who could understand his reluctance, a God who had become man and also been tempted to do just one thing - to fall down and worship the devil.
WMueller
Sunday, October 12, 2003
18th Sunday After Pentecost
The Rev. C. Pierson Shaw, Jr
GOSPEL: Mark 10:17-31
Jesus has been teaching his disciples about what is most valued in God's eyes. Now, a conversation with a rich man [Man with Many Possessions.] brings his message home to the disciples in a way that is surprising but unforgettable.1
As [Jesus] was setting out on a journey, a man ran up and knelt before him, and asked him, "Good Teacher, what must I do to inherit eternal life?" 18Jesus said to him, "Why do you call me good? No one is good but God alone. 19You know the commandments: 'You shall not murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; You shall not defraud; Honor your father and mother.' " 20He said to him, "Teacher, I have kept all these since my youth." 21Jesus, looking at him, loved him and said, "You lack one thing; go, sell what you own, and give the money to the poor, and you will have treasure in heaven; then come, follow me." 22When he heard this, he was shocked and went away grieving, for he had many possessions.
23Then Jesus looked around and said to his disciples, "How hard it will be for those who have wealth to enter the kingdom of God!" 24And the disciples were perplexed at these words. But Jesus said to them again, "Children, how hard it is to enter the kingdom of God! 25It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God." 26They were greatly astounded and said to one another, "Then who can be saved?" 27Jesus looked at them and said, "For mortals it is impossible, but not for God; for God all things are possible."
28Peter began to say to him, "Look, we have left everything and followed you." 29Jesus said, "Truly I tell you, there is no one who has left house or brothers or sisters or mother or father or children or fields, for my sake and for the sake of the good news, 30who will not receive a hundredfold now in this age--houses, brothers and sisters, mothers and children, and fields, with persecutions--and in the age to come eternal life. 31But many who are first will be last, and the last will be first." (NRSV)
Parallels
Matthew 19:16-30
Matthew's telling of this story is preceded by the teaching on forgiveness, the "Parable of the Unforgiving Servant," the teaching on divorce and the blessing of the little children. What follows it is the "Parable of the Laborers in the Vineyard," the third passion prediction, the request of James' and John's mother, the healing of two blind men, and the triumphal entry into Jerusalem. What follows are the highlights of "The Rich Man"
- "Someone" comes to Jesus asking, "What good deed must I do to have eternal life?"
9. Why do you ask me about what is good?
10. "There is only one who is good. If you wish to enter eternal life, keep the commandments."
11. He (the someone) said to him which ones.
12. Jesus said, 5) you shall not murder; 6) you shall not commit adultery; 7) you shall not steal; 8)you shall not bear false witness; 4) honor you father and mother; also you should love your neighbor as yourself.
13. "I have kept all of these what do I still lack?"
14. Jesus said "If you wish to be perfect, go sell your possessions, and give the money (Greek lacks money) to the poor, and you will have treasure in heaven; then come, follow me
15. When the young man heard this word he went away grieving, for he had many possessions.
16. Then Jesus said to the disciples, "truly I tell you, it will be hard for a rich person to enter the kingdom of heaven"
17. Again I tell you, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God."
18. The disciples are astounded and said, "Then who can be saved?"
19. Jesus looked at them and said, "For mortals it is impossible, but for God all things are possible."
20. Then Peter said in reply, "Look we have left everything and followed you. Then what will we have?
21. Jesus said to them "Truly I tell you at the renewal of all things, when the Son of Man is seated on the throne of his glory, you who have followed me will also sit on thrones, judging the twelve tribes of Israel. And everyone who has left houses or brothers or sisters or father or mother or children or fields, for my names sake, will receive a hundredfold (other authorities read manifold) and will inherit eternal life. But many who are first will be last, and the last will be first.
Luke 18:18-30
Luke's telling of this story is preceded by the Parable of the Widow and the Unjust Judge the "Parable of the Pharisee and the Tax Collector" and the blessing of the little children. What follows it is the third passion prediction, Jesus healing of the blind beggar near Jericho, the story of Zacchaeus, the "Parable of the Ten Pounds" and the triumphal entry in Jerusalem. What follows are the highlights of the "Rich Ruler"
- "A certain ruler" asks Jesus "Good teacher what must I do to inherit eternal life?"
22. Jesus said, "Why do you call me good?"
23. "No one is good but God alone. You know the commandments." 6) You shall not commit adultery; 5) You shall not murder; 7) you shall not steal; 8) you shall not bear false witness; 4) honor you father and mother;
24. "I have kept all of these since my youth
25. When Jesus heard this, he said "There is still one thing lacking. Sell all that you own and distribute the money (Greek lacks money) to the poor, and you will have treasure in heaven; then come, follow me
26. But when he heard this word he became sad, for he was very rich.
27. Then Jesus said to the disciples, "How hard it is for those who have wealth to enter the kingdom of God"
28. Indeed it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God."
29. Those who heard it said, "Then who can be saved?"
30. He replied "What is impossible for mortals is possible for God."
31. Then Peter said, "We have left our homes and followed you."
32. And he said to them "Truly I tell there is no one who has left house or wife, or brothers or sisters or parents or children for the sake of the kingdom of God, who will not get back very much more in this age and in the age to come eternal life.
Mark 10:17-31
Mark's telling of this story is preceded by the teaching on temptations to sin, the teaching on divorce and the blessing of the little children. What follows it is the third passion prediction, the request of James and John, the healing of the blind man Bartimaeus, and the triumphal entry in Jerusalem. What follows are the highlights of the "Man with Many Possessions" Jesus was setting out on a journey, (presumably to Jerusalem) when:
33. "A man ran up and knelt before him [Jesus] and asked him "Good teacher, what must I do to inherit eternal life?"
34. Jesus said, "Why do you call me good?"
35. "No one is good but God alone. You know the commandments." 5) You shall not murder; 6) you shall not commit adultery; 7) you shall not steal; 8) you shall not bear false witness; (Compilation of Commandments 9 and 10? You shall not defraud 4) honor you father and mother;
36. "Teacher I have kept all of these since my youth"
37. Jesus looking at him loved him and said "There is lack one thing; go sell all that you own, and give the money (Greek lacks money) to the poor, and you will have treasure in heaven; then come, follow me."
38. When he heard this, he was shocked and went away grieving for he had many possessions.
39. Then Jesus looked around and said to the disciples, "How hard it is for those who have wealth to enter the kingdom of God!
40. And the disciples were perplexed at these words.
41. But Jesus said to them again, Children, how hard it is to enter the Kingdom of God. (Other authorities add for those who trust in riches)
42. Indeed it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God."
43. They were greatly astounded and said to one another (Other texts read "to him"), "Then who can be saved?"
44. Jesus looked at them and said, "For mortals it is impossible, but not for God; for God all things are possible."
45. Then Peter said, "Look we have left everything and followed you."
46. And he said to them, "Truly I tell there is no one who has left house, or brothers or sisters or mother or father or children or fields for my sake or the sake of the good news (or gospel) who will not receive a hundredfold now in this age
47. houses, brothers and sisters, mothers and children, and fields with persecutions - and in the age to come eternal life. But many who are first will be last, and the last will be first.
REDACTIONS
In this section I am assuming the use of the "two-source theory" as a method of textual criticism. That is to say I am assuming that Mark is written first with the authors of Matthew and Luke using Mark and Q.
Matthew's Redaction
The man asks what good deed must I do rather than addressing the "good teacher." Therefore Jesus' question changes to "What is good." For Matthew's community of Jewish Christian converts this is a relevant question. If one keeps Torah, and lives by it, "What is essential or good?" What is good is to keep the commandments. Then comes the pharisaic question. "Which ones?" the man asks. Commandments 5-8 are quoted and lastly the fourth "to honor father and mother." Matthew has dropped the keeping of 9 and 10, which Mark names in a composite form of "you shall not defraud." There may be some hint her that Matthew's rich man has gotten his wealth through less than honest means. However, Matthew retains Mark's ending with the 4th Commandment to honor father and mother. The "rich man" states that he has kept all of these he again asks the legal question, "What do I still lack? Jesus then gives imperatives for being perfect: a) sell your possessions, b) give to the poor, c) come follow me (If one is counting the 5 commandments Jesus names followed by 3 imperatives. Eight things, but who is counting?) Matthew has lengthened the two imperatives and added one: follow me. The 5 commandments and first two imperatives are what it means, "to follow him." Matthew has also dropped the "loving gaze." For one reason the setting in Matthew seems to place the rich man along with the disciples at some greater distance from Jesus. In Mark it is the Man with Possessions who is in the immediate presence of Jesus with the disciples in the background. The man is identified for the first time by Matthew as a "young man" who was grieved. In Mark the no age is suggested in this man who is "shocked." Matthew seems to want to contrast his "having eternal life" with having possessions with which he is unable to part. In Mark the man asked at the outset "what must I do to inherit eternal life" not take, possess, or hoard it. Therefore, his shock in light of what he must do is understandable. In Mark's story Jesus looks to the background as the disciples are now gathered around, while the "man with many possessions" has left. Then Jesus looked around and said to the disciples, "How hard it is for those who have wealth to enter the kingdom of God! Mark tells us after this statement "And the disciples were perplexed at these words." Then Jesus ratchets it up a notch: But Jesus said to them again, "Children, how hard it is to enter the Kingdom of God." Not just is it hard for those with wealth to enter the Kingdom of God, but also it is hard for everyone else! Then what follows is the hyperbolic statement: "Indeed it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God." Matthew changes the first statement about the rich not entering the "Kingdom of God" to his customary "Kingdom of Heaven." But in the case of the hyperbole about camels going through the eyes of needles he retains the more offensive sounding "Kingdom of Yahweh." Now it is the disciples in Mark and Matthew who are astounded. In Mark the preferred rendering is that the disciples are saying to one another, "who can be saved?" In Matthew where the disciples don't engage in triangling as much as they do in Mark, they ask directly of Jesus, "Then who can be saved?" Then Jesus shows that with God all things are possible. Peter then addresses Jesus once again as the spokesperson for the disciples. "We have left everything" to which Matthew, adds: "What will we have?" In essence what are the rewards. In Matthew where the Christian Community has come out of Judaism, the followers of Jesus are promised to be judges over the twelve tribes. Then in the listing of family members, Matthew retains the "father" as a family member in the list. What Matthew has done is to drop the persecutions from the hundredfold list in the here and now. Likely this is because in 70 AD what Matthew's community was facing was not persecution. What they faced was the rift of family ties that resulted in Jewish Christian converts leaving the Jewish family. This often pitted the Jewish Christian convert against family members. For Mark persecution was real and the church could not afford to be brought down internally by petty bickering. For Mark what was at stake was the good news of the Kingdom. In Matthew's community "Good News" is changed to for my "name's sake" by Matthew since that community sought to cling to the name of the one who is "with us now and until the end of the age." Finally Matthew changes Mark's "come to eternal life" to "inherit eternal life" while preserving "But many who are first will be last and the last will be first." What Matthew appears to want to focus is 'the having of the kingdom" Vs "inheriting the kingdom." For Matthew love of neighbor is selling ones possessions and giving to those who are without. Eternal life is a gift which is inherited not something to possess. To truly honor one's father and mother is to honor the one in whose name you serve. The one who has reversed the order of everything, the one who has moved the blessings of God from Divine providence in wealth, to being an inheritor of the Kingdom.
Luke's Redaction
Luke begins by telling us that this man who comes to Jesus is "a certain ruler." Those in Luke's more Gentile Grecco-Roman setting could more easily relate to this figure. The shape of the dialogue follows Mark's form until Jesus begins naming off the commandments that this man who has likely been catechized through his Bar Mitzvah "knows." Many in Luke's community who are catechists or have been catechists before they were baptized can identify with this "certain ruler." Jesus begins with the sixth commandment on adultery and names off commandments 5, 7 and 8 and then concludes with the 4th commandment to honor father and mother. No compilation of the 9th and 10th Commandments are mentioned. By naming the sixth commandment first, Luke may want to focus more on the adulterous behavior of many Gentile rulers and caution those in the Christian Community to guard against such behavior. Without the 9th and 10th Commandment there seems to be less of a concern about this person being wealthy or having gotten his status by less than honest means. The ruler says he has kept these commandments since his youth (since preparing for his Bar Mitzvah). Then Jesus adds same two imperatives from Mark: a) go sell all that you own, b) then come, follow me." Now there are seven commands. (5 commandments + 2 imperatives) The ruler is very sad but Luke does not appear to have him leave the scene. Instead, Jesus addresses his disciples about how hard it is for those who have wealth to enter the Kingdom. Then follows the logia about camels going through the eyes of needles. Then "those who heard it" respond. Presumably this includes disciples, the ruler, and any others standing by. It is also the rhetorical question being asked by Luke's community hearing this Word. "Then who can be saved?" Then Jesus reminds them for God all things are possible. (The annunciation story contains a paraphrase of this.) Peter refers to homes, which they have left. Not "everything" as in Mark. For Luke's community this is an important aspect of Christian discipleship, since the community members often had to abandon families as well as their homes to follow as disciples of the Kingdom. Luke seems to have not included fathers in the family list to avoid a possible patriarchal tone to the promise.2 Instead he uses parents. In addition Luke adds wife to the family member's list. But what Luke does is to make the gifts something that come not only now, but also in the age to come. Thus Luke's now and not yet is resonated in this last statement of Jesus. For Luke all persons, rich and poor, ruler and slave are called into discipleship. The question is how to the "haves" share with those who have not. In Luke's community it is not a sin to be rich or be in authority. It is a matter of the use of those gifts and how one is a good steward. One only comes by the one who has made all things possible.
Mark
Mark in his simplicity has left us real treasure once again. The man runs up to Jesus, exited to be a disciple, yet in humility he kneels. This man is identified as neither a ruler nor rich, nor is he young. William Willimon, Campus Pastor at Duke Divinity School points out that it is easy to rationalize away the stories in Luke and Matthew. In Matthew the man is young and in Luke there is a rich ruler. Since Willimon sees himself as neither young nor rich then he can rationalize at certain level that the stories don't apply to him. It is not so with Mark. The "would be disciple" in Mark is "someone" like you and I.3 "Good teacher" is the way he addresses Jesus as he runs up and kneels down. Jesus uses the statement from this man to point out that only "God is good." You know the commandments. You are Bar Mitzvahed. Jesus names Commandments 5, 6 7, 8 and a compilation of 9 and 10 in that order. "Rabbi, I have kept these since before I was Bar Mitzvahed," he says. Jesus looks at him and in a something unique to Mark "loves him." "There is lacking one thing; go sell all that you own, and give to the poor, and you will have treasure in heaven; then come, follow me." The man eager to follow Jesus is shocked and goes away for he had many possessions. Just as Willimon points out this guy is like us. He is not rich; he has a lot of possessions. He is not a robber baron of the late nineteenth century, or an Enron executive of the early 21st century. This is no former CEO of the NYSE with a handsome severance package. He tries to follow the commandments. But in our possessions are so much wealth from which the poor could benefit. Here is no theology of "divine providence." This is Kingdom language. "How hard it is for those who have wealth to enter the Kingdom of God." We like these disciples are perplexed. "How hard it is to enter the Kingdom of God." Indeed, whether wealthy or not. Wealth is not the issue. Then Jesus said, "Indeed it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God." Now they are now longer perplexed. They are well beyond that. The disciples are astounded. They begin to grumble among themselves. "Who then can be saved?" As it was with the "Man with Many Possessions" so now Jesus looks at the disciples. "For mortals it is impossible, but not for God; for God all things are possible." Peter's statement on behalf of the disciples comes right to the point. "Look! We have left everything to follow you!" (This should clearly pass the test, for the Kingdom entry finals if not for the disciple of the year award.) And he said to them, "Truly I tell there is no one who has left house, or brothers or sisters or mother or father or children or fields for my sake or the sake of the good news (or the gospel) who will not receive a hundredfold now in this age - houses, brothers and sisters, mothers and children, and fields with persecutions." The rewards of this Kingdom work for having left behind family, is a gift a hundredfold of what was left behind. The gift is the community of believers in the Kingdom now. Having left behind field and farm there is the work of the harvest in the kingdom a hundredfold. But Jesus does not promise ease and pleasures of the Kingdom's work. Instead the way of discipleship is persecution. In the events that follow, James and John ask for the places of honor at the right and the left. However the Father will grant these to two thieves on Golgotha. By the world's standards honor has been upended. Through the prism of the cross we see a whole new vision of the kingdom. What Jesus tells James and John when they ask for places of honor is "Whoever wishes to be great among you must be your servant, and who ever wishes to be first among you must be slave of all." This is in the spirit of what Jesus says at the end of the story of the "Man with Many Possessions." "But many who are first will be last, and the last will be first." For James and John and indeed all of the disciples only through the cross do we come to see what full humility Jesus reveals and to what he calls us. In the end Luke's portrayal of the rich ruler is one that points to the fact that in the Kingdom, wealth and power have been brought down and redistributed among all. The Kingdom is not a Patriarchal Kingdom. In Matthew's picture of "Rich Man," to hoard wealth or to take advantage of others out of greed is counter to the kingdom. But in Mark's "Man With Many Possessions" we see the kingdom as a place of humility. The surprising twist Mark's story is that the posture of those who have been called into the kingdom is not that exhibited by the disciples, but by the "Man with Many Possessions." He comes and kneels before Jesus, and in this humble act reveals that it is in humility that we most appreciated the pure gift of the kingdom now and to come.
1Words for Worship 2003
2Harpers's Bible Commentary p. 997
3 "Wordlink; Linking Scripture With Daily Life" http://www.plu.edu/~crel/wordlink/wl10122003.html
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