November & December 2024

Part 1 of 3: The Infancy Narrative

With First Sunday in Advent, December 1, we have begun listening to Luke’s Gospel more or less continuously until the Feast of Christ the King on November 23, 2025. November. As before with these “Listening Talks,” some long held ideas and pious images may and should get shaken up. So, I always feel a bit cautious at the beginning for fear that some may get upset and call my Bishop to report me. To save time, his number is: 405-721-5651. It is not likely he will remember who I am, but you can try it anyway. About 100 years ago, I got in a lot of trouble for telling my little sister that there was no Santa Clause. I felt it my duty to tell her because I had just come to realize that the Santa sitting in our living room was one of my aunts. Her perfume was the giveaway. As the family story goes, one of my uncles was supposed to take on the annual role which was passed around from year to year among the four brothers. That uncle got drunk, and failed to show up. My aunt, in her usual “take charge” mode promptly ran to the garage and put on the outfit and came to the door. My caution comes from the fact that tonight and maybe in the following talks, I’m going to upset some long-held beliefs, some treasured images, and who knows what else.

So, let’s get into what we know and admit what we don’t know adding the truth that sometimes when we don’t know something, we make up stuff to cover that lack of knowledge. There is a set of questions that ought to guide us whenever we begin to explore something: Who, When, What, Where, and How.

So, who wrote this Gospel? Luke is the name used consistently from the second century. He was a companion of Paul, a native of Antioch in Syria. That information comes from the Epistle of Paul to the Colossians and the Epistle to Timothy. There is no contrary information anywhere, so we can let that be. He was not an apostle or an eye-witness. He simply suddenly appears at Paul’s side during Paul’s second Mission. We can say that, because in Luke’s second part which we call “Acts of the Apostles” chapter 16, he suddenly switches to the first-person plural. He says, “We.”

When: The years 80 to 85 are generally accepted as the time. However, from the fact that Luke’s writing stops while Paul is still in custody around the year 63 and the fall of Jerusalem in about 70 would push it a little earlier. Here is an example of contrary data that leaves us to simply say: “We don’t really know exactly.”

It is fairly certain that Luke had at hand a copy of Mark’s account. Sixty-percent of Mark is incorporated into Luke. Probably another collection of quotations from Jesus was probably available and these would have been written in Aramaic. There were certainly some oral sources available from John, the deacon Philip, and Mary.

Luke’s Gospel, when it comes to literature is a masterpiece. He is very observant of mannerisms, psychological reactions, and hidden motivations. He favors minorities, segregated groups, and the underprivileged. Watch how often Samaritan, lepers, publicans, soldiers, public sinners, ignorant shepherds and poor show up. All of these people get special encouragement from this Gospel. He is writing for Gentiles. We know that because of the way he omits Semitic words and finds substitutes for them. For instance, he explains in his Gospel the meaning of “Abba”, “Rabbi”, “Ephphata”. He seldom quotes the Old Testament. This Gospel was written in Greek, and it was good Greek, not easy street language. Luke is educated, and he writes to people who speak good Greek.

Finally, you must keep in mind all the way through. This is not History. It is theology. They are not the same. Luke makes no claim to have been an eyewitness. He tells us that he is giving us a well-ordered narrative so that we may know the truth. He says he is writing to Theophilus. He calls him “excellent”. That adjective/title was reserved for Roman Procurators. It was also a very common name, so there is no point in making a lot out of it.

At the time of Luke, there were two problems or “crises” that may have prompted his writing. The first was the Gentiles, and their concepts or ideas about God.  The whole Mediterranean world was very parochial, and there were as many ideas about God as there were communities, and with that, there were different cults. That’s hard for us to understand, but it was a great challenge at the time. Rome made it even more difficult with Emperor Worship. As Rome spread across the region, this parochialism was overcome. With this came an overwhelming sense loyalty and security that drove people to side with the powerful. If you understand that world, then you can see why the message of humility and the ideas expressed in Mary’s Magnificat are seen as a revolutionary threat. Themes of Greek plays at the time would have thought humility to be silly. The nobility of persons was the theme of their plays captivating theatergoers. Meanwhile the Christian community expected the world to believe the story of a man who died the death of a rebellious slave.

The second crisis was over the Jews. The descendants of Abraham even earned the respect of Rome as Rome recognized that in the history of these chosen people no power could shake their fidelity to the law of their fathers. This people, reared with a profound respect for the law, their traditions, the experts would find shocking the stories of Jesus who flaunted the accepted ways and seemed so arrogant toward his religious superiors. Jesus seemed to be encouraging social, economic, and religious sedition.

Originally, the Gospel began with Chapter 3. The Infancy Narrative was added after Acts of the Apostles was finished. The presence of the genealogy in the third chapter is a clue that suggests this. Listen how Chapter 3 begins and see if you don’t think is the beginning. “In the fifteenth year of the reign of Emperor Tiberius, when Pontius Pilate was governor of Judea and Herod was ruler of Galilee and Philip his brother ruler of the region of Ituraea and Trachonitis, and Lysanias ruler of Abilene, during the high-priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness.

With the way it opens now, Luke has a formal prologue, a literary convention common among historians and other writers of his time. He is the only New Testament evangelist to do so. Matthew begins with a genealogy that stakes a claim for Jesus as the royal Davidic Messiah. Mark begins with a one-line heading that launches a tale told with thunder, John. Luke mentions his predecessors, alludes to his sources, touts his credentials as a longtime observer of events, acknowledges his patron, Theophilus and states his basic purpose in writing. We are in the hands of a confident author who invites us, gently, into his narrative world.

In his address to Theophilus, he reveals that what has transpired – what he will narrate is the fulfillment of God’s promises to Israel. He understands the events he will narrate in a biblical mode – in other words, what is to come is a biblical narrative held together by a progression of prophecies and fulfillments. He revers Jewish scriptures, makes use of quotations from it, and often writes in the style of the Septuagint.

With the birth and infancy narratives we enter an enchanted world. It is replete with angels, heavenly signs, startling prophecies, unlikely pregnancies, improbable births, temple rituals, religious functionaries, pious laypeople, isolated shepherds, a child prodigy, and with it all an abundance of echoes from Israel’s Scriptures. It’s almost like Harry Potter when you start to think about it. This is the religious imagination at its best, an outpouring of legend and imagery fitting for a turning point in human history. It the momentous coming of a Savior who is Christ the Lord.

Think for a minute how Luke organizes Chapters 1 & 2. There are seven episodes or scenes if you want to think in drama terms, and it is dramatic.

1. Annunciation of John the Baptist
2. Annunciation of Jesus
3. Visitation
4. Birth and Circumcision of John
5. Birth and Circumcision of Jesus
6. Presentation in the Temple
7. Finding in the Temple

There are obviously two parallels 1 & 2 and 3 & 4. Three hymns fill in the narration: the Canticle of Zechariah, the Magnificat, and the Gloria. Scholars believe that they were added later.  Episode 7 serves as a transition or story/passage.

I cannot emphasize this enough.

The Infancy Narrative is a Dramatization of Theology. It is NOT history!

It all begins with the story of the conception of John the Baptist by Divine plan.

Now we get down to business with Zechariah. Luke tells us he is a good man married to a good woman. Yet, in spite of that they have no children, and in that time and culture, something is not quite right. God is about to intervene to make right what that culture believe is not right. So, Zechariah enters the Temple to perform the privileged and familiar duty of lighting an incense offering to God. An angel scares him with good news. What we see here is God confronting the highest of temple officialdom. Zechariah does not believe this good news, and Gabriel strikes him mute. There is no room or time for doubt. There is no blessing outside the Temple that day either. A world of religious devotion has been disrupted. There is also an important detail. Zechariah does not name his son, God as done that, and the same thing occurs with the second Annunciation story.

There is a struggle in Luke to fit John the Baptist into the schema of salvation and persuade unconverted disciples of John. You can sense that as the Gospel unfolds. With the birth of John, it is likely that Luke is trying to establish a connection with the Old Testament rather than writing intimate family history, because there is a parallel between the parents of Samuel as told in the Book of Samuel, and the parents of John. They are old. The career of John the Baptist caused problems for the early church. He was a prophet in his own right, founder of a Palestinian reform movement that would eventually find adherents as far away as modern Turkey. An inconvenient truth is that for a time Jesus of Nazareth was part of it. He was baptized by John. Luke will work hard through his gospel to make it clear that John was not superior to Jesus. Scholars believe that the legends of John’s birth originated in the circles of believers John attracted to himself. Luke incorporates this into his narrative. In this first story, Luke stirs imaginations. He paints a picture of a world of religious devotion about to be disrupted and enriched in ways no one could have foreseen He invites us to make it own.

Right after the birth of John comes the second annunciation. Having entered this enchanted world through John the Baptist and his parents. Few scenes in all the Gospels rival the annunciation to Mary for its capacity to fire up the imagination. I think that is why so many artists have been and still do try to capture this moment on canvas. They are countless. The Louvre has 20,000 of them!

The second annunciation story is linked to the first in two ways: it is dated to the sixth month of Elizabeth’s pregnancy, and it is constructed out of similar components, the appearance of the angel Gabriel, the perplexity he causes and the assurance not to fear, the announcement of an unlikely pregnancy, the divine naming of the child and the reference to a legitimating sign.

Gabriel shows up. The only other time in the Bible that we hear of Gabriel is in the eighth chapter of the Book of Daniel. There, Gabriel is sent to explain a vision Daniel has, and Gabriel scares him so much that he fell to the ground. The Book or Prophecy of Daniel proclaims the coming of everlasting justice – the final time.

In the Annunciations scene there are five steps:

1. The appearance
2. The fear
3. The message
4. The objection
5. The giving of a sign

The central figure is a young girl in a man’s world. Perhaps younger than 15, she is an impoverished girl with nothing of importance to say. Her question to the angel is much like the question of Zechariah. The main burden of this text is to establish Jesus as a Davidic Messiah and Son of God. The whole concept of a Virgin Birth is unheard of in the Old Testament. So, when it springs up in the Gospel two times, it is an entirely new idea that brings with it the sense of a “New Creation”. The language and the images are rich in symbolism. Being “overshadowed” reminds is all of the cloud in the desert that hid God but yet was a sign of God’s presence and action. This is the introduction of the message and identity of Jesus as God’s Son. child the character of a Messiah from David’s line.

Remember what I said about departures being a way to end of scene. The Angel departs, and a new scene begins that is an otherwise unremarkable meeting of relatives that takes a dramatic turn when the child in Elizabeth’s womb leaps at the sound of Mary’ voice. It is not the first time for such gymnastics to be recorded in the Bible. In two places in Genesis, Jacob and Esau do the same. It is a jump for Joy and it all happens because of the Holy Spirit. More than fifty times in Luke’s Gospel the action and consequences of the Holy Spirit will be recorded. So, with the Visitation story, the scene of the Annunciation is complete. The Visitation itself is a bridge passage that brings together two characters of this drama: John and Jesus. As I said earlier,

We get two birth stories. One is of lesser importance than the other obviously by the details. John’s birth only takes two verses. In Chapter 3 Luke describes the whole career of John including his imprisonment by Herod before he narrates how John Baptized Jesus. Do you see something odd here? The Baptism of Jesus had to have happened before John was imprisoned. Again – no history here, so do not expect things to “add up”. This is Luke’s way of shifting all the focus onto Jesus.  Another example is that Luke describes the growth of John into manhood before he describes the birth of Jesus which, if this was history, should have taken place only a few month later. Again, a shift of attention.

Now, that Census. The census seems to be a way of explaining the presence of Joseph and Mary in Bethlehem. Was there a census? There is no historical evidence of that. It is probably a literary device that provides a solemn beginning. I find great irony is the way Luke uses the mightiest figure in the world, the Roman Emperor, to serve God’s plan by issuing this edict for a census. Caesar Augustus is the peaceful ruler, the one who pacified the world. Greek cities of Asia Minor (perhaps not far from where Luke was writing) adopted September 23, the birthday of Augustus as the first day of a new year, calling him a “savior.” It is hardly accidental that Luke’s description of the birth of Jesus presents a challenge to this imperial propaganda.

The birth, Swaddling & a Manger. Luke is more interested in the details than in the birth itself. Swaddling and manger are more important any anything else if you just look at the information. The manger has nothing to do with poverty, but an odd location caused by circumstances. There is a reversal going on here. In the first chapter of Isaiah it says: “The ox knows its owner, and the donkey knows the manger of its lord; but Israel has not known me. My people have not understood me.” Luke is saying that this is repealed. The shepherds have been sent to the manger to find the Lord who is the source of joy for all people of Israel.

Like the manger, the swaddling is far from a sign of poverty. It is a sign that Israel’s Messiah is not an outcast among his people but is properly cared for. In Luke, Jesus is not born like an alien in an Inn, but in a manger where God sustains and feeds his people. This is Theology. The details lead us deep into the mystery of what God is doing.

The Annunciation to the Shepherds. There is nothing sentimental intended here nor any effort on Luke’s part to identify with the common man.

This episode is tied to the Jewish idea that is much more deeply involved. It is drawing heavily from images in the Prophet Micah which anticipates and for-sees the triumph of Jerusalem by a ruler from David’s place of origin. Remember what David was? This detail ties in with a King descended from a shepherd image: David the King.

This Annunciation follows the pattern for the most part.

The core message is written in the style of an Imperial Proclamation. I like to think that this is Luke’s counter-propaganda that Jesus, not Augustus was the Savior and source of peace whose birthday marked the beginning of new time. Probably however, Isaiah 9: 5 seems to be the source: “For the boots of the tramping warriors and all the garments rolled in blood shall be burned as fuel for the fire. For a child has been born for us, a son given us; authority rests upon his shoulders; and he is named Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace.”

Then Luke gives us the final hymn: “Glory to God in the highest and on earth peace among those whom he favors”. Like the other hymns, added later, it was probably composed by a community of Jewish Christians using the same kind of poetry. It is used to hail Jesus as the Messiah at the end of his ministry, something the angles knew at the beginning of his life. Luke is telling us that the angels of heaven recognized at the beginning of life for Jesus what the disciples came to know only at the end; namely, the presence of the Messiah King comes in the name of the Lord.

And then, after their visit, Luke says: “The shepherds returned glorifying and praising God for all they had heard and seen as it had been told them.” With that, they depart, and what does a departure mean in Luke? End of the scene.

Luke was a pastor and he wrote to comfort, encourage, and renew a community that was stumbling, disconnected from its roots and facing new challenges. The purpose was not so much to speak new things, but to present old things in a new way, old things which the readers knew from the very sources and traditions Luke used in his work. He chose a familiar form, “narrative.” This form is to literature what story telling is to the spoken word. It communicates in such a way that the readers enter the story and discover that it is their own. Gifted with knowledge, the readers little by little learn how the characters in the story arrive at the knowledge which they already have but what that truth really means.

The whole thing is an invitation to keep these things in our hearts, to wonder at them as their meaning is gradually unfold in the story. So, what do we learns from Luke here?

Luke is writing to people, as I said at the beginning, who have differing ideas about God in the midst of a Roman occupation as Rome has its own idea about God with a divine Emperor. Luke is going to straighten that out.

What do we learn?

Jesus is a human, born of a woman.

Jesus is Divine, born of God.

Jesus would return to God, and Christians must accept the end of his life and his absence from history as an individual figure or person.

The Narrative is like a painting with two panels. In the first panel has Zachariah and Elizabeth. We are like them. We believe yet we doubt, and what does God do? God does not need our perfect belief to fulfill the promise of biblical history which reveals again and again that the barren past can become fruitful. In the second panel the scene shifts from Jerusalem (Temple and Zachariah) to Nazareth. Luke is concerned to show that the origins of Jesus are much more significant than those of John. Nazareth is a no-place. Jerusalem is power.

The role of Zachariah and Mary are parallel, but it is Mary, not Joseph who names, who receives a message and brings things to pass. John’s birth is about overcoming the inability to conceive. The birth of Jesus introduces a whole new order, and we are pulled into the realm of creation by the working of the Spirit which is a powerful theme in Luke’s Gospel as we will see in the next talks.

The visitation story invites us to see the New Testament, Mary reaching out and transforming the Old Testament, Elizabeth.

Joseph and Mary lived in Nazareth of Galilee. This is clearly held by Christian tradition without contest. At the same time, a clear theological tradition held that Jesus was born in Bethlehem. Matthew handled it one way, by beginning at Bethlehem. Luke another way by beginning in Nazareth. Luke had a problem of getting them to Bethlehem. The whole issue of showing the Church and Jesus as being just and legitimate when it comes to Roman Law begins here and is a concern all through Luke.

It’s all a journey, a long pilgrimage to Jerusalem in Luke’s Gospel just as it is for us. As we conclude this, remember the story of Jesus being lost for three days only to be found again. It’s all part of Luke’s plan. The loss of Jesus creates confusion and consternation and Jesus explains the divine necessity which called for his absence; the Father’s business. He must be with the Father. This is his ultimate destiny, and we, the church through him, and with him, and in him are on the same journey to the New Jerusalem.

January of 2025

Part 2 of 3: The Journey Narrative

We believe that all four Gospels have two major sources.

1)       An Oral Tradition, which is the stories passed on by memory from one place to the next and from one generation to the next. This tradition came first.

2)       Then, a collection of the Miracle Stories seems to have been passed around from one community to the next.

From these two sources, Mark assembles a Gospel which may have depended upon Peter as one of his sources. It would have been oral. The writers of both Matthew and Luke both seem to have had all three of these sources at their disposal, and blended them together depending upon their focus, the audience, and the circumstances for which they presented the Gospel. 

As I said in the first of this series, except for John’s Gospel, the other three are anonymous. This is quite different from the writings of Paul whose name appears throughout his writing. We can tell from the Gospel that the writer was not an eyewitness. He depends on the testimony of others. He is a second or third generation Christian, and he is not a native Palestinian. His knowledge of the geography and customs is faulty suggesting he did not live there. This Gospel avoids the use of Semitic words, and it omits controversies over the Law about what is clean and unclean. He is a well-educated person, a good writer acquainted with the Greeks. The Luke of this Gospel is probably not an apostle. He is an apostolic evangelist.

By the latter half of the 2^nd century this book we all know as the Gospel of Luke was

being attributed to a Luke who was a companion of Paul. Three references speak of him as a fellow worker and beloved physician who was faithful to Paul in a final imprisonment. Many scholars believe that when Paul speaks of “we” implying that he was not travelling alone, it was Luke who was to be included in that “we.” At the same time, there are things in Luke’s Gospel that do not match with things in Paul’s writings which would suggest that Luke and Paul were not together all the time. In the fourth chapter of Colossians, Paul mentions Luke in a list of those who are with him, and Paul divides the group into those “who have come over from the Circumcision” from others implying that Luke is not a Jew. Tradition says he was a physician because he pays great attention to the medical matters that occur in the Gospel. The Good Samaritan story is an example of this as well as the comment about many physicians unable to cure the woman with a hemorrhage. As a sometime companion of Paul, a disciple who had not witnessed the ministry of Jesus, he wrote his Gospel for Gentile converts after the Gospels of Mark and Matthew, and began his work with Chapter Three later adding the Infancy Narrative as I said in the previous talk.

We do not know where he was from, but his language (Greek) and some other clues suggest he was a native of Antioch in Syria. That does not mean the Gospel was assembled there. Scholars agree that it was not written in Palestine. Those same scholars believe it was written after the year 70. His constant pessimism about the fate of Jewish leaders and Jerusalem makes it likely that Jerusalem has already been destroyed. At the same time, it was before the year 100 because he writes in the second part (Acts of the Apostles) about the Church in Ephesus because he seems to know about that church’s structure of presbyters.

It is commonly believed that he was writing for Gentile Christians in a Gentile setting. There are all sorts of indications that support this. He eliminates materials that are predominantly Jewish preoccupations from what may be his source, Mark. He substitutes Greek names for Aramaic names. He traces the genealogy back to Adam and God not to David or Abraham as in Matthew. When he quotes the Old Testament, he uses the Greek version.

With Chapter Three we read what scholars believe to be the original beginning of Luke’s Gospel. Read aloud, the first six verses have the character of an Imperial Edict. The chapter establishes the identity of Jesus with his unique emphasis on the Holy Spirit. Of all the Gospels, this is the one that brings the Holy Spirit into the tradition and faith of the Christian Community. The Spirit is there at the moment of Baptism when the voice says: “This is My Beloved Son.” Then right after his revelation of divinity of Jesus as God’s Son, Luke inserts that genealogy and lists the ancestors of Jesus to affirm his humanity.

There is no going forward without this distinct affirmation of the Incarnation. And the divine/human nature of Jesus. Then, as the fourth chapter opens, Luke tells us that Jesus was led by the Spirit to the wilderness where he is tempted by the devil. The temptations themselves are each worth a lot of prayerful reflection, but that’s not for today. Luke moves on as Jesus begins his ministry in Galilee. He goes home. Now remember what Luke said at the very beginning: this is an orderly account of events. That does not mean it is historical. This is theological, and so the “order” has to do with theological order or perhaps theological priorities. THIS IS NOT HISTORY!

Jesus would not remain alone in the Gospel Mission, and his mission does not cease with his death and resurrection. Having presented the identity of Jesus, the message, and the mission of Jesus, Luke focuses on the disciples and shows how their own life, work, and mission is rooted in a special call. This part opens (again Luke’s dramatic style) by the lake of Gennesaret where Jesus calls Simon Peter and his companions to missionary discipleship. Then, the scene shifts from the lake to a city where Jesus demonstrates his healing power, a power exercised with due respect for the law and religious legal authority (5:15 “Go show yourself to the priests). This event reveals the basis for the developing conflict between Jesus and the Scribes and Pharisees.

Through this whole section, the focus is on the identity of Jesus (Who is this?). Yet this provides the bases for the identity of disciples. Once you know who Jesus is, you know who you are. Once you know what Jesus does, you know what you must do. The work of reconciliation is our work. It is the work of the Church. As the identity is focused, the whole issue of a new way of life begins to surface.

From Chapter 3 till Chapter 6, incident by incident, Luke develops the hostility of the scribes and Pharisees. Conflict develops in that home cure, in the meal, and finally over the sabbath observance. They are watching, and gradually, they begin to pick up a pattern they don’t like. Fasting is called into question. The Sabbath is not observed the way they like. Meals are shared with tax Collectors, and Jesus is in the company of sinful women and even a Roman Centurion The last straw comes for them when he begins to speak of and proclaim the forgiveness of sins. Furious at being completely undone and unwilling to change, the scribes and the Pharisees have no alternative. They must find a way to rid themselves of Jesus. Then, in the 11^th verse of Chapter 6, Luke says: “They were filled with fury and discussed with one another what they might do to Jesus.”  Now, for the first time in just six chapters, Luke uses one of his dramatic techniques to change the scene. He has Jesus withdraw “to the mountain to pray.”

Now, Jesus begins to establish the new Israel whose leaders would later be formed and actually sent on the mission. This new Israel will have twelve tribes just like the old Israel. Peter has already been on the scene, but now it’s time for the others. It is Luke’s way of emphasizing the primacy of place held by Peter. Instead of tribes there will be Apostles, and he calls them from among the disciples. Then comes a description of life in the New Israel. The Lukan Beatitudes, an instruction on love, a warning against judging others, the need to bear good fruit, and the importance of a solid foundation. Then Jesus responds to the plea of a Roman Centurion and raises the son of a woman form Nain, making it clear that the new Israel will be very inclusive. A resolution of the relationship with John the Baptist ends this section with more examples of this inclusiveness as several incident with women are included.

From the very beginning the status of Peter is affirmed. With that by way of introduction, Jesus calls the twelve (Chapter 9) and gives them power and authority over all demons and to cure diseases, and he sends them out to proclaim the kingdom of God and to heal. When they return with the glowing report, Luke, almost as an aside or maybe a warning, inserts the news that Herod was perplexed and asks the question; “Who is this?” Meanwhile, Jesus has taken the apostles aside for some talk, and a huge crowd found them. At the end of the day, the crowd is hungry. The disciples recognize this, and Jesus tells them to feed the crowd. When the don’t know what to do, Luke resolves the matter with what can only be described as a preview of the Last Supper and the Holy Eucharist quoting Jesus, he took, blessed, broke, and gave. Then, the scene closes as Jesus goes off to pray alone.

This time the disciples are near. Jesus asks about his identity. If Luke were writing stage directions as well as a dialogue, there would be a drum roll as Peter proclaims Jesus to be the Messiah of God! Trumpets would sound, lights would flash. Then, Jesus tells them what lies ahead: suffering and death. Lest they be discouraged, he takes them up a high mountain and the Transfiguration occurs. Again, a voice from heaven speaks to the witnesses: “This is my Son, my chosen one; listen to him.” They come down and again he warns of his betrayal. With verse 51 now in Chapter 9, it says: “He set his face to go to Jerusalem.” With that the Journey narrative takes off.

It begins in Galilee and it moves toward Jerusalem. That movement is constant in Luke’s Gospel, and it is easy to call the middle of Luke’s Gospel between the Infancy Narrative and the Passion, “The Journey Narrative.” Jesus is now on the move, and as he begins, he picks up those we call, “Apostles.” Everywhere he goes, he stops at the Synagogue. Luke is always anxious to give us a Jesus who is faithful in prayer and observant of his traditions. Think how many incidents occur in that context from the Presentation of the infant in the temple by Mary and Joseph to the final observance of the Passover. Jesus prays there, and a lot of things happen there.

It is clear early in the journey that he is gaining favor and a reputation that brings great crowds not only following him, but looking for him. One by one, the miracles or cures that he works get listed: an unclean spirit is cast out, and in the episode, even the unclean spirit proclaims who Jesus is, “I know who you are, the Holy One of God” says the demon. While the unclean spirits seem to know, the people just wonder. At Simon’s house, sick are brought to him and they are cured. In another town a leper is cleansed. Then a paralytic. As Luke presents each of these individual cures, the signs that prophets said would point to the Messiah are checked off While we know what’s happening and who Jesus is, the people in the Gospel drama still are wondering.

Through this first section with the focus on the crowd, three major groups of people seem to emerge: the crowd, the disciples, and the apostles. What now becomes clear is that Luke is sensitive to the distinct historical phases of the life of the Church. There is the crowd of the curious and the needy, there is the Church (Disciples) and among them are apostles. Luke is already, even before Pentecost and Acts of the Apostles shaping the Church.

By the sixth chapter the disciples are all accounted for, and the mission begins. Luke affirms again and again that the Gospel is for everyone. So, once the Twelve have been sent out on a successful mission, and once the identity of Jesus is confirmed by Peter, the example of the twelve motivates the sending of the Seventy lest the “Disciples” think that evangelization or the work of Jesus is only the work of the twelve. So, what’s up with the number? Two pieces of history probably shaped this detail. Moses chose seventy elders to be his helpers (Numbers 11: 16-15). Scholars suggest that more likely a stronger influence is the report of seventy nations in Genesis 10. With this Luke, anticipates the mission to all the nations beginning at Pentecost. Luke is anxious for us to see how the Church originated in the life and work of Jesus.

Now comes the great journey to Jerusalem, a journey that would lead Jesus out of history into the heavens. This is also the journey of the church which accompanies Jesus on his way to God. The idea, the whole concept of Journey recalls the Exodus during which time the disorganized, tribal people led by Moses gradually by trial and error finally become God’s people and reach the promise. This kind of journey story is nothing new. It is a theme used in ancient myths, and finally it is one made holy by the Word of God. The Journey has four stages:

1. Villages of Galilee from which the group of apostles is drawn and expanded.
2. From Galilee the setting shifts to Jerusalem
3. In the Temple of Jerusalem where Jesus teaches various groups that either rejected or struggle with his challenge
4. From Jerusalem to the Father – the Passion, Death, and Resurrection.

At this point, it is that first and second stage that we are focused on.

Again, this is not history. You cannot trace the journey on a map. There is no sense of organization for the route because it is not geographical. The destination is the Ascension, not really the city of Jerusalem. In fact, as you may notice, the narrative never says that Jesus got to Jerusalem. It simply says he entered the Temple. It never says anything about Jerusalem. The point is the Ascension not some place.

In the summer of 2001 I was at the Cathedral of Our Lady in Oklahoma City. I had been through the Gospel of Luke five times during that assignment of fifteen years. I was not looking forward to the summer preaching once again for the sixth time with the Gospel of Luke. One of the great benefits of staying in one parish for a while and of being the only priest there is the opportunity to really teach consistently and progressively with the Word of God. I miss that in retirement, and sometimes I am frustrated that I never get to be in the same place and the same time with the same people two Sundays in a row. It is my opinion that for the congregation, that’s a loss because there is no way to develop and really explore consistently the Word of God. In other words, none of us priests here can ever say: “As I said last week…” Or “As we heard in the Gospel last week…” At any rate it was 2001 and I was dreading the summer months simply because I had been through those summertime gospels five times and was feeling out of ideas. One evening, I speaking with Father Stephen Happel, a life-long friend and priest companion. We were comparing notes about the summer preaching when he called my attention to the obvious fact that these chapters from nine to nineteen of Luke’s Gospel are actually a unit that ought to be treated as a whole. With that, the Holy Spirit which is so prominent in Luke’s Gospel turned on the lights. Some might think of tongues of fire, but fire always brings some light.

Beginning with verse 51 in the 9^th Chapter, it begins. What we have here is a course in discipleship. What the Lukan Jesus is doing as he wanders around taking a long time to get where he is going is teaching and proposing a set of virtues that are essential for discipleship and must be at the heart of the Church Luke is forming.

The first is Poverty. Those who would follow Jesus and the Church (people) that continue his mission must be poor. The poverty Jesus commends to his followers is a mystery to be lived, not a problem to be solved. It is not some ill to be solved, cured, and wiped out by an economic system. That kind of poverty is an issue of justice. One kind of poverty comes from injustice. This virtue of poverty comes from a life style with a new way of relating to things. It has to do with what can be shared. If anything you have cannot be shared, you are in Gospel trouble. If your computer is too delicate or your car too expensive, you are not poor. God is poor. God share the sun and the rain on the good and the bad. God even shares God’s only Son.

Then moving into Chapter 10, Jesus teaches his disciples about joy. We shall have joy as disciples because we are free of anxious concerns and worries that have nothing to do with us. In the Gospel, Jesus sent out the disciples instructing them to take nothing – to be poor. Then with nothing to worry about, nothing to lose, nothing to pack, carry, or slow them down, they are free. That quality of freedom from worry and possessive concerns that seems to weigh down the rich whose stuff is too good to loan or share is called Joy.

Next, in the same chapter Jesus reveals that Mercy is a virtue of discipleship with the story of the Good Samaritan. This is a quality of generosity and compassion not just at exceptional moments or a response to disasters, but a quality that is consistent and present all the time.

As the chapter continues, so does the formation, and hospitality becomes the next virtue. The story of Martha and Mary develops this virtue, and there is a way of looking at those two as really one person, the disciple whose life is in balance between being and doing. It is a call to keep work and prayer in balance, and being hospitable is characteristic of God reminding us to be good guests and gracious hosts in the spirit of Abraham and Jesus.

Chapter 11 begins in a different place where Jesus teaches disciples about Perseverance which is the real secret to effective prayer because it preserves the relationship no matter how things are going. After teaching them about prayer, Jesus teaches disciples about worthy priorities as a challenge to greed. It is way of relating to things that is independent and free. This makes disciples rich in wisdom, purpose, and usefulness.

In the 12^th chapter, there is a lesson on fear, with the assurance that we are never alone. The fear of abandonment is probably the greatest of all fears; and with it, the fear that there is not going to be enough of everything leads to thinking that we had better take care of ourselves because no one else will. Having the gift of freedom also means being free from fear which allows the disciple to look ahead not for something bad to happen, but for the master’s return and treat us like friends not as servants. Later in that same chapter, zeal is proposed by Jesus as a quality of discipleship. Those who have zeal in their lives are people who have a clear purpose, who know who they are, where they are going, and what they have to work with. This gives them a vibrant quality that is eager, and expectant, vigilant and ready for the Lord’s coming.

Chapter 13 raises a question to which Jesus does not respond. He never answers the question about how many or who will be saved. He simply launches into that talk about entering through the narrow door which we immediately decide means admission to heaven. The whole question comes from a world which saw reality as limited. For most people of the first century there was only so much to go around including salvation. Competition was endemic to the religious as well as the economic sphere. In the end, Jesus instructs that disciples are saved, and saved disciples live at home in the present because they have been given bread. They know the comfort of forgiveness because they have forgiven each other.

In the 14^th chapter, the protocol for the Banquet of Heaven is being set, and the way Jesus sees it, there is to be a radical departure from the system used in the ancient world not entirely out of use in our own. It’s about Humility, a virtue rooted in truth. This virtue does not mean being a doormat. It means know one’s rightful place in the reign of God, and it means knowing that it is a gift. The humble find their sense of self and their identity in God, not in comparison with others. As the chapter moves on, the Lukan Jesus speaks of prudence for disciples. This a quality of life rather than behavior. Remember, first discipleship is about being something, then, from that come the doing of something. The disciple always asks what kind of person shall I be, not what shall I do. Some think that Prudence means being cautious, timid, frightened or mediocre. These are not the qualities of Prudence. In fact, they are just the opposite. Prudence seeks the best way to do the right thing. The point is the Doing. It is a virtue of action not of passive caution.

The journey and the lessons continue on with Chapter 15 when Jesus insists that a disciple is watchful. It’s those three stories about a woman sweeping the house looking for something, about a shepherd leaving 99 behind to look for just one sheep, and ridiculous father who does not go back to “business as usual” when his son takes off, never giving up hope, never living with that final and self-justifying attitude about a another that says: “They’ll just always be that way.”

The next chapter finds Jesus insisting that his disciples will be wise, that they will have a quality of Wisdom seen in faithful attention to frequent and familiar tasks of each day not matter how small and insignificant they may seem. What Luke suggests is that life consists of a series of what seem to be small opportunities like a cup of water. “Whoever is faithful in little things is faithful in bigger ones” is the way he puts it. Wise disciples will know what is of lasting value and what is fleeting. They will also know that they can only serve one master. Further into the chapter there is a story we could all tell without the book. It is the story of the rich man and the poor man who has a name, Lazarus. What Jesus reveals is that awareness must be a quality of his disciples. It is about an awareness of others. Never listening to the prophets, that rich man found himself in unending misery. Never listening to Jesus, we can run the same risk. Disciples of Jesus hear the master’s words. Aware of His presence and his Gospel, they become aware of injustice.

In Chapter 17 an interesting parable raises another virtue, Duty, and the parable tells the story of someone giving what is due, which is the meaning of the word, “duty.” The parable is a somewhat “back-door” way to remind disciples that they are servants. Fidelity to the duties of discipleship provides no grounds for feeling superior, and it should not bring ideas of honor or appreciation. In discipleship there is no “look what I have don” attitude. In fact, there is no time for that because there is always more to do. When the apostles cry: “Increase our faith” which begins this section, they are aware of the great task that lies ahead and what Jesus asks of them. What we learn in this section is that it is not the quantity or extent of a person’s faith that is at issue. It is not a matter of more faith, but a life consistent with the faith we already have.

As an example of how Luke’s work is not factual history, in this chapter, he has Jesus headed to Jerusalem through the region between Samaria and Galilee. That would be like going to Miami through Tallahassee. None the less, along the way, Jesus gets to another profoundly important virtue for disciples: Gratitude. In Luke’s thought the grateful recognition of God’s initiative that brings healing and salvation is the surest sign of faith. Gratefulness confirms one’s faith. Disciples recognize what God has done for them. It’s the story of the 10 lepers that unfolds this virtue. Disciples return again and again to the feet of the master speaking his praises. This is not a passing emotion, but a way of life. It is not private either. It is public, and real gratitude is contagious.

In the 18^th Chapter Luke pulls a switch with another parable about a nagging woman who comes before a judge. Probably when Jesus used this parable, it was, like all his parables, about God his Father. In which case, the focus of the story was the judge, and the listener would be drawn into a reflection upon the surprising figure who is moved by this persistent widow to provide the justice for which she pleads. When Luke tells the story, it is not so clearly about the judge. The widow emerges as the story’s focus. She is the focus not because she is a widow, not because she is alone, not because she is an uneducated outcast without a name, wealth, land, or power. She emerges because, unlike others of her kind, she is persistent, constant, steady, and unbending in the face of any obstacle. Her strength of persistent prayer is the virtue that must be found in a disciple.

In this chapter another parable is told that we know very well about two men who go to the Temple to pray. With that parable disciples are brought to recognize that they are justified. However, this is not because of what they say or what they do, who they know or where they are, but that they are justified by God. In the parable, there is nothing wrong with the prayer of either man. They are both reciting psalms: the Pharisee is using Psalm 15 and the Tax Collector is using Psalm 34. The problem is not the prayer, the problems is the focus. All the Pharisee can do is recite what he has done. His prayer is all about him. What the tax Collector does is make God the center of his prayer. One has no room for God because he so filled with his own accomplishments. The other acknowledges God as the source and ground of his life and hope. He is justified, not the other one. Disciples of Jesus are justified, not because God owes them something but because the stood in truth before God and acknowledged their need and how useless their own deed are to save them.

The new order Jesus came to inaugurate is an era of salvation and justification experienced as a gift, not as a right. In such disciples then, righteousness is never about self, but always about the God who saves with mercy, forgiveness and love.

Chapter 19 begins with these words: “He entered Jericho and was passing through it.” He is now near Jerusalem, and before the chapter ends, he enters the city and with that his Passion, Death, Resurrection, and Ascension are about to take place. Armed with the virtues he has presented along the way, disciples, his church, will be ready to move forward without him because of him by the power of the Holy Spirit as the second part of Luke’s work, Acts of the Apostles will reveal.

When Lent begins, we can get together again and explore the third part of Luke’s Gospel: The Passion of our Lord Jesus Christ.

LISTENING TO MARK PART THREE

Three Parts: 

1 The Ministry in and around Galilee (1:14 to 8:26) Pages 1 to 7

2 The Journey to Jerusalem (11 to 13) Pages 7 to 14

3 The Passion (14 to 15) Pages 15 to 21

With Chapter 14, the passion narrative begins. In some ways, it is the beginning of the end. In Mark’s usual way of inserting stories within stories, the priests and scribes seek to kill Jesus, a woman anoints his body for burial, Judas seeks to betray him. This last part of the Gospel gathers up the major themes of the Gospel into a great drama that grows with intensity. There are frequent time notices given, the days preceding Passover, the watches of the night in which Jesus is betrayed, the hours of the day he died. Time is marked in smaller units and events reported in great detail as the drama builds in intensity and significance.

This is then, a continuous narrative with a coherent chronological sequence. This movement is linear. It goes from the upper room to the garden to the betrayal, on to Jewish trial and Peter’s denial to the Roman trial and condemnation, to crucifixion, death and burial. Along the way, Jesus is betrayed by Judas, let down by the inner three in the garden, abandoned by all the disciples, and on the cross seemingly abandoned by God. Three times he is mocked: at the Jewish trail, at the Roman trial, and on the cross. Only the women stand by him throughout, though at a distance. They witness his death “from afar”. They see the place where he is buried, and go to anoint him when the sabbath has past.

Until now, the Gospel has been made up almost entirely of small independent pieces loosely strung together. It will be different now. Jesus has almost always been in the company of his disciples. Now he is isolated and goes to his death alone. The fact that Jesus is without his companions, goes to his death alone, dramatically establishes the uniqueness of his way to the cross, and demonstrates that the disciple is never above or equal to his master but can only follow him in “cross bearing” at a distance. The structure is basically the same in all four Gospels with much less adaptation than the earlier parts of Mark’s Gospel. What is unique in the Gospel is that Mark does not dwell on the personal suffering or the wounds of Jesus. Instead, these two chapters emphasize interpretations of this death and its implication for being a follower in the world dominated by the brutal power of the Roman-Jerusalem alliance of elite men. Even though we can be fairly sure that there was some earlier record of the events from which they all wrote their Passion accounts, we must keep in mind that this is not biographical, and it is not history. The motive here was to uphold the innocence of Jesus and that his death was, contrary to all appearances, according to the will of God. 

As I said, many themes come together here: the rejection of Jesus by his enemies, the failure of his friends, and the unfolding revelation of his true identity and mission. His prophecies are fulfilled: He is rejected, mocked and killed by the authorities, betrayed by Judas, and denied by Peter. As Son of Man he gives his life as a “ransom” for many. Remember that the word, “ransom” does not mean a tradeoff. Jesus is not doing something so that we don’t have to. He does this for the sake of us (to show us how) not to excuse us. Throughout Jesus is still the teacher. He teaches that his inevitable death means suffering for his followers in the difficult times until his return in power. The direction of this drama moves to a climax and seems to be complete, with a stone rolled against the door of a tomb to mark the end. The burial, however, is not the end; it is just a void form which bursts a new beginning.

It’s as though there is silence at that point, but by Chapter 16, the first eight verses break the silence. The resurrection reverses the tragedy, vindicates the suffering Son of Man as Christ and Son of God, and makes the story become “Good News” (Gospel). At this point, the original Gospel ends to be completed in the lives of its readers. Some early readers, we suspect, knowing how the story came out in the mission of the apostolic church, felt compelled to round off the abrupt end. Two different endings were written, the longer of which appears and verse 9 through 20. With that summary, let’s look at these last chapters which are really not an end, but a beginning for us.

In the first verses, we get an example of how Mark inserts stories within stories. As the chapter opens, Mark reports the conspiracy in just 2 verses, then he tells of the anointing at Bethany for 9 verses, finally he returns to the conspiracy. This time it is Judas. What we get is two parts of a conspiracy, one from authorities and the other from within the disciples, Judas. While their opposition is different, Mark uses the same language as they are both “looking for a way.” There is great concern with this conspiracy. There is fear of a riot because the town is full of pilgrims and Jesus is popular.  The feast itself carried a subversive narrative concerning freedom for a subjugated people from a dominant ruling power. The leaders, in league with the Romans gambled on being able to contain the people power that the festival recalled. The Romans had no problem showing their military power intimidating locals and bolstering the morale of the elite. The time reference in the first verse adds to the suspense all building now toward the crucifixion. For Mark this adds a theological dimension by relating the death of Jesus to the Passover and the Feast of Unleavened bread.

In Mark’s usual way, we get a story within a story. The narration of the capture gets interrupted by another story. We should note that in Mark’s telling of the anointing, the woman is not identified nor is she called, “sinful.” She is simply, “a woman.” As Mark unfolds his account, the shame of it all is upon the men. The praiseworthy character is a woman. Her “alabaster jar of nard” was a globular vase made of alabaster and containing an oil extracted from the nard plant native to India. It very aromatic and very costly. The value Mark assigns to this ointment is equivalent to the annual wage of a day laborer. There is a very clear contrast here that carries through to the end. Men murder, women comfort. Hatred is contrasted to love. Judas receives money for a betrayal. She spends money for his anointing. They are at Bethany which is at the foot of the Mount of Olives. Ironically, the Mount of Olives is to be the place Zechariah announced would be the site for the return of the Son of Man. The setting is the home of a leper! In that culture, men ate alone. She breaks the taboo by crashing the party, so to speak!

There is an interesting contrast here between this woman and the person in the next episode, Judas. This unnamed woman gives up money for Jesus and enters the house to honor him. A man with a name, Judas gives up Jesus for money and leaves the house to betray him. Mark has us move from one meal to another; from the house of Simon in Bethany to another meal in Jerusalem. This section begins with another “time stamp.” It is the first day of the Feast of Unleavened Bread, and preparations for the Feast make up the first of three elements here. The second is the prediction of betrayal while at the supper. The third is the covenant meal itself.

With this “time stamp” it is almost as though we have a countdown. Mark follows the Passover events from Exodus rather than Leviticus or Numbers which also record the events of Passover, but slightly differently. Mark, following Exodus calls this the day they sacrificed the lamb (14 Nisan) “The First Day of Unleavened Bread.” The point of indicating the time is to draw attention to the fact that Jesus died during the Jewish feast of liberation. The Passover was a celebration of Liberation much like the Fourth of July marks our independence or freedom from England. Mark insists that the last meal Jesus ate was Passover, the commemoration of God’s deliverance from bondage. The whole description in Mark affirms the Jewish heritage of Jesus and his followers. They were doing it right.

Finding a place for the supper is significant. It is possible that Jesus had made these arrangements ahead of time, but far more likely, this is Mark’s way of showing that God orders this event. With morning preparations complete, there is a shift in time and place. Mark tells us that it is now evening (Thursday = Nisan 15), so Passover has begun, and they are at supper. The focus now sifts to the “the Twelve”, and there are two incidents at the supper. The first has to do with the betrayer. The second focuses on Jesus and his relationship to the disciples, and by his action and words Jesus interprets his impending death and points to the coming of the Kingdom. The verse, “I shall not drink again the fruit of the vine until the day when I drink it new in the kingdom of God.” We cannot miss the verbs: took, blessed, broke, gave. Already by Mark’s time, these words were shaping the action of the Eucharist. The word, “Cup” is used by Mark, not “wine” with symbolic significance. This use shows up three times in the Gospel. 1) when James and John seek first places, 2) at Gethsemane, and 3) here at the supper. In all three texts, God gives the cup which is the cup of death related to the blood of the covenant. When at table Jesus speaks of MY blood, he is establishing a new covenant. There is here, an interruption of the normal ritual of this meal. When Jesus speaks these words, they are not the “right” words, and this departure from the tradition surely got the attention of the disciples. There is something new happening here. 

They leave the Passover singing – usually Psalm 118 which begins: “Give thanks to the Lord for he is good,”  and at the end comes these words: “Blessed is he who comes in the name of the Lord.” So, they go much as they came in, but with a note of victory and the glory to come.

They leave Jerusalem for the Mount of Olives where three events occur. 1) The prediction of abandonment, 2) Peter’s denial, 3) the arrest. The drama narrows to the three leading disciples on the one hand and Jesus on the other. Peter makes his brave promise to share in the death of Jesus. Clearly, he has not listened nor understood what is to come.  The repeated warnings to be watchful and awake have fallen on deaf ears. He falls asleep. It is interesting to note that when Jesus rebukes Peter, he does not use his new name, Peter. He calls him by the name of his old life, “Simon.”  The three Jesus has taken with him, Peter, James and John, were there for the raising of a dead girl, the transfiguration, and teaching on the Mount of Olives. Jesus instructs them to stay awake, using the same verb as in the parable of the absent and unexpectedly returning master. Three appears three times. Being awake, or watchful or vigilant, will be a key quality for followers in the absence of Jesus. They fail.

As Mark tells the story, Jesus has no martyr complex. It is a contest between human will and the will of the Father. It is the will of Jesus that the cup pass. He does not want to be put to the test. He wants some other way to fulfill God’s purpose for him. This is a dramatic and powerful struggle. With great distress and anxiety, Mark tells us that Jesus “Threw himself on the ground.” This is a terrifying scene. Jesus is utterly alone. Yet, he refuses to abandon the will of the God, and the die is cast, and he says: “Enough.” It is over.

Several key terms give this passage some power. WATCH, HOUR, CUP, PRAY. All of these terms get deeper and more powerful significance than they have on the surface. Then, “Suddenly,” Mark says the betrayer is at hand, and the action shifts from a lonely struggle to a mob scene which includes a crowd sent by the religious authorities, Judas, Jesus, the whole group of disciples, and mysterious young man. For Mark Jesus behaves with fearless human dignity. His courage and words are in stark contrast with the behavior of others in the scene. He stands as a model for the church when under persecution.

The kiss from Judas is more than a common greeting. He calls Jesus, “Rabbi” thereby indicating that he is a disciple. No disciple would ever kiss the Rabbi. It is an insulting break of tradition. There is no respectful friendship here. There is a break in their relationship. Insult is followed by violence. A disciple standing by strikes off the ear of the high priest’s slave with a sword. Mark does not name Peter as the disciple. Only John’s Gospel does so. In this Gospel, Mark shows us how useless and ineffective violence is. What’s really important is that the disciples fled the scene. The anonymous “young man” darts into the action long enough to leave his clothes behind and run off naked. Who is this? Why is this reported? Since the earliest times and the oldest commentators, there have been every sort of guess imaginable. The answer is: We don’t know. 

Mark’s style and his way of telling a story with another story inside is at its best here. The trial scene is set within the account of Peter’s denial so that each story interrupts the other. It is a mistake to call this a “trial,” at least with our ideas of justice.  This is misleading. Imperial dynamics do not permit a “fair trial.”  Jesus is a Galilean peasant in their eyes, aman of low status against the local powers. What happens before the highest council of Judaism, the Sanhedrin is not a “trial”. There is a presumption of guilt.  The procedure is strictly followed as set by the book of Numbers and Deuteronomy. This why there must be two witnesses. Of course, the whole thing is irregular because the verdict is predetermined and the evidence is false. However, in their eyes, he is guilty. He did speak blasphemy, and he did mix politics with religion which is treason. There are two charges against Jesus: He claimed he would destroy the Temple and rebuild it in three days; and he claimed to be the Christ, the Son of God. 

At no point in this Gospel does Jesus claim that he would destroy the Temple, or that in three days he would build another. In spite of this, those mocking Jesus on the cross refer to this false claim. The silence of Jesus to this first charge increases the tension in which the high priest puts the second crucial question: “Are you the Christ, the Son of the Blessed?” Even though Peter and demons have said it was so, Jesus has never claimed either title for himself. Now, with the drama of the Passion underway with no longer any possibility for the crowd to misunderstand the meaning of his claim, Jesus answers: “I am.” At this point in the drama, there should be a thunder clap or a roll of the drums. He said; “I AM.” This is what Moses heard at the burning bush. This is a claim to the Divine Identity, and it seals his fate. It is a moment of courage, something said at the cost of his condemnation. This is blasphemous. What’s more, the whole expectation for a Messiah is thrown into question now. How could this Galilean possibly be a Messiah? This is not what they expected, and they refused the plan of God. He and his idea are condemned. They will not have it or have him.

Immediately Mark switches the story to Peter and his denial. By doing so, he contrasts the behavior of Jesus when accused and that of Peter. Jesus shows courage. Peter shows cowardice. Jesus is upstairs questioned by the High Priest. Peter is downstairs questioned by a servant of the High Priest. Jesus confesses his identity and future role that will bring down the status quo. Peter denies knowing Jesus. For the persecuted community to whom Mark is first writing, there is a message. Jesus loses his life through steadfast witness ultimately saving his life. Peter tries to save his life but loses it by avoiding the way of the cross and being ashamed of Jesus. None the less, he wept. Is it over an opportunity lost, or is it the beginning of repentance leading to a hope reborn? 

Another Chapter and another “trial” begins. The power of the Chief Priests, Elders, and Scribes, those, so-called-authorities is really not power at all, so they turn to Roman and Pilate. Mark tells us that they “handed him over” to Pilate using the same words Jesus used in his prediction of what would happen. What is revealed here is a very dangerous social alliance between the occupied and the occupiers. There is an alliance of power here determined to keep things as they are. There is to be no change especially if it costs them their power and privilege. It is misleading to see Pilate as a weak and spineless character who is the victim of Jewish pressure and forced against his will to crucify Jesus whom he thinks is “innocent.” Rome did not appoint weak and spineless governors. He is wise and astute here balancing several factors. He knows that if his allies see Jesus as a threat he must also be a threat to Pilate. Yet, he can’t give in to their demands instantly or he looks weak. Instead, he conducts a poll manipulating the crowd making them beg for crucifixion. He makes them dependent upon him elevating his power. 

The same pattern is used before Pilate: interrogation, condemnation, mockery. By setting up both trials, the rejection of Jesus is complete, both by religious authorities and now by civil authorities. To these two, Marks adds a third; the crowd, because Mark is interested in drawing the Civil Authorities into complicity so that both Jews and Gentiles are implicated. Now it is the fourth watch of the night, Mark tells us. Evening, midnight, cockcrow, and morning marks the passing of time in watches.  

The question asked by Pilate, “Are you the King of the Jews?” is identical in all four Gospels. This is a shift from the question of the High Priest who asks if he is the Messiah. Pilate wants to know if this is a political or civil threat. The response of Jesus: “You say so” leaves Pilate shaking his head. From that moment on, Jesus is silent and it amazes Pilate. A sub plot emerges with this trial over Barabbas. Only in Mark does the crowd take the initiative to ask for Barabbas. There is no historical evidence for this practice of releasing a prisoner at Passover. However, with this story, Mark depicts this miscarriage of justice in a way which, ironically, reveals the supreme truth about Jesus. Though sinless, he dies that sinners may live. 

Roman governors needed one skill above all others: the ability to keep crowds quiet or under control. Pilate is good at it. When he asks if the crowd wants the King of the Jews released, he tricks the crowd into being the judge, and he looks like their benefactor when he says, “Release FOR you.” It’s also a referendum on their loyalty to Rome. If they said otherwise, they would be in big trouble. Pilate stacked the deck. So, the phrase comes again: “They led him away.” The Roman custom of whipping the condemned is fulfilled which also the prediction of Jesus and the fulfillment of what is said in Isaiah 50:6. “I gave my back to those who beat me, my cheeks to those who plucked my beard; my face I did not shield from buffets and spitting.” To tie all these things together, Mark once again says: “They handed him over.” The second mockery occurs – now it’s the Gentile Roman Soldiers. A third is yet to come. Jesus goes to death as the King of the Jews. 

There is something wild about this scene showing rival authorities fighting for power. The chief priest, elders and scribes have religious authority which they can exercise only by manipulating a Roman Governor and an excitable crowd. Pilate possess all the real authority. The crowd is manipulated by the chief priest, elders, and the scribes. In the middle of this stands one quiet figure who claims no authority but shows it with quiet dignity. We, like Mark, are left to see the real king and real authority. The fundamental issue here is the true nature of authority. In contrast to authority imposed from above, this is authority that comes from obedience to the will of God. The real authority we see is not someone bossing people around or telling them what to do, but Jesus exercises authority by service, through love, thereby revealing in revolutionary terms the way the ultimate Power of the universe works.

The regal image of the King is developed very carefully in the details Mark gives us. Historical records of victorious kings returning from battle confirm the theological theme at this point in the Passion. Soldiers are present. The reference to the Praetorium or “Governor’s” headquarters evokes the Praetorian guard in triumphal processions. Jesus wears a purple robe. Historian Josephus reports that Vespasian and his son Titus were clothed in purple, and that color was worn by people of high status. Jesus wears a crown. Jesus receives derisive honor from the soldiers who hail him as the King of the Jews, and they kneel before Him. 

Everything in Marks Gospel builds toward one event told in only 21 verses, and the crucifixion in only four words without dwelling on the bodily suffering and violence of this crucifixion. A condemned person was ordinarily forced to carry one’s own cross-beam. Jesus was either not able to carry it after the whipping or refused to carry it in defiance of “customary expectations.” It was not out of the ordinary for the soldiers to requisition someone to do their work. So, Simon of Cyrene is pressed into service, perhaps unwillingly. Again, the details are few but full of meaning. Crucifixions were carried out in public areas. It was a billboard announcing Rome’s dominance. Jesus refuses “wine mixed with myrrh” offered to him. Perhaps this is a pain dulling mixture, but may also be in fidelity to his declaration that he will not drink wine until he drinks it new in the Kingdom of God. 

All through this scene, there are treads of Psalm 22, a Psalm of Lament. These Psalms typically involve three groups of characters. The first party, the psalmist, seeks to be faithful to God’s purposes in difficult circumstances through which he suffers and cries out to God for help. Then, there is a second group made up of enemies who oppose this faithful person and cause considerable suffering though hostility and unjust actions. The third character is God. From the outset, the psalmist laments or complains that God is inactive and powerless, even absent, in the midst of suffering. Then toward the end of the psalm the psalmist experiences God’s deliverance and praises God. In Psalm 22 the suffering involves physical injury, social hostility, life is in danger, bones are out of joint, dry mouth, and clothing taken and divided by lots. He complains that God has forsaken him, is distant, and does not respond to his cries. I think it is important here to remember that this is not an historical report, but a theological interpretation of the death of Christ. 

The inscription put on the cross is a reminder to anyone passing by that threats to Roman power will not end well. He is crucified with two others who threatened the Roman order. “Bandit” can also mean “rebel.” “Insurrectionist” means a terrorist. This scene of Jesus crucified with rebels on his left and right recalls the previous conversation between Jesus and John and James. They sought places of honor at the right and left of Jesus. In response to them, Jesus challenged them about sharing in his death. Ironically, they are absent. The drama is excited by time notices again. It was the third hour (9:00am). Then there was darkness from the sixth hour (Noon) until the ninth hour (3:00pm). The three hours of darkness at midday is not just a dramatic pause, but an allusion from the prophet Amos (8:9). Mark gives this whole scene a strong Roman slant stressing the fact that Gentiles finally kill him, yet a Gentile is the first after his death to recognize and proclaim a Son of God.

Themes from Mark’s whole Gospel come together here: the hostility of the religious authorities, the failure of his disciples through misunderstanding, betrayal, denial, and flight. Not a single disciple is present. Mark’s principal theme comes into focus now: Jesus Christ is King. Tried and mocked as King of the Jews, mocked as King of Israel, Jesus in Mark’s Gospel is the Messiah, King and Son of God. Women are looking on from afar doing what disciples should do, but do not.

The death of Jesus is an important mark in order to make the Resurrection so powerful. Darkness at the death of an important person was a common literary motif for mourning. Two other signs have attracted a great deal of discussion: a torn Temple Veil and a centurion’s declaration at the cross, “Truly this man was God’s Son.” 

There were two curtains in the Temple; an inner curtain separated the holy of holies from the rest of the Temple and tan outer curtain separating the Temple from the forecourt. It is not clear which one is referred to, and it probably does not matter. Some might like to interpret this as a judgement on the Temple or as the opening of access to God. The verb is in the passive “was torn” in the sense that God did the tearing. That passive voice verb was used at the Baptism of Jesus as God revealed the identity of His Son. The second sign of the centurion’s confession is the first time a human has said this. Before it was only the demons. Yet, perhaps this is a sarcastic yet ironic sneer about the crucified Jesus. Its tone is derisive. It is impossible to decide which this is. Both interpretations have value. Regardless of what the centurion meant, believers know. Rome is now given a secondary importance.

There is no avoiding or missing the point that Jesus dies abandoned by men. Mark provides a dramatic reversal by suddenly telling us that a group of women followers were present, looking on from a distance. Three are named, but it is a sizeable group. Their loyalty or their courageous presence is tempered by Mark who shows us that they “followed at a distance”. This is the same word Mark used to describe Peter’s following “at a distance.” The text suggests that these women kept vigil at the cross all day from the time of crucifixion at nine o’clock in the morning, through the noon-time darkness and his death around three in the afternoon and on to the evening removal of Jesus from the cross and his entombment which is guided by a man named, Joseph. The timing on the evening of day of Preparation before the Sabbath is noted. Joseph is introduced by his place of origin, Arimathea in Samaria. This suggests a family tomb close to Jerusalem, a family of some means. There is a sense of haste about this scene. The body is not washed or anointed, tasks women normally performed for the dead. 

Mark would have us understand very clearly: Jesus died. If he died, then he was buried. He was buried in a certain place on a certain day by a certain person or persons. It was the Preparation Day at sun down, Friday. “A respected member of the council who was also himself looking for the kingdom of God” is named “Joseph of Arimathea.” He is not called a disciple. They are gone. Joseph does what they should do, looking for and waiting. He is not passive in this wait however, he took courage and went to Pilate asking for the body. To verify that Jesus really died, there is the conversation between Pilate and the Centurion. The primary detail for Mark is the sealing of the tomb with a large stone. This is important as controversies arise before the end of the first century lasting into the fourth century. He died. He identified with us in our death. His incarnation was so real that he was buried. There is no part of us that he has not assumed for by the grace of God he tasted death for everyone. (Hebrews 2:9)

Often times, an ending is not the end, and that’s the case with the Gospel. In Mark a dead man rises from the tomb, and the Gospel ends in the middle of a sentence! In Chapter 16 the women find the stone rolled away when they come to anoint the body. A young man dressed in white is sitting on the right side, a place of honor. He tells them not to be alarmed, that Jesus has been raised, and that they should go and tell Peter and the disciples that Jesus has gone ahead of them to Galilee where they will see him. The use of the passive voice is important. It suggests divine action has intervened to raise Jesus. Then with these words the Gospel of Mark ends: “So, they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone for they were afraid.” 

Through all of this Gospel Mark has been preparing us for the triumphant victory over death, just as Jesus was preparing his disciples. But there is a sense in which no one could be prepared for the resurrection. The resurrection is not the awakening of a corpse. It is God’s decisive intervention in time and history by which human existence is radically and forever transformed. The resurrection is the final stage in God’s mighty act of deliverance freeing humanity from sin and restoring communion with Him. The silence Jesus has imposed all through the Gospel of Mark is now reversed. Yet, the response is silence.

It is totally reasonable to ask and wonder why the Gospel could end like this. All through this Gospel Mark has portrayed misunderstanding, fear, failure and flight on the part of chosen disciples. Everything he has reported overturns all human ways of thinking. Now, with the last verse, Mark has finally brought us right into the center of the story. Now we are face to face with the announcement of victory over death leaving us to decide how we must respond. 

The longer ending accepted as inspired by the Holy Spirit did not appear until the late second century. The author seems to have been familiar with all four Gospels drawing from Matthew, Luke, and John. What is consistent in the story is that the Lord takes the initiative in appearing to people. They do not just “find” him. Significantly the first person to whom he appears is a woman out of whom he had driven seven demons, someone who might seem the least reliable. Furthermore, His risen body is such that he is not recognized until he makes himself known. As always before, Jesus reprimands the disciples when he finally appears to them, but that does not invalidate their commission. Slow to believe they are to proclaim the gospel to every creature. No longer just the chosen people, but all the world. Belief is not enough however, an action is required, being Baptized, an action of God by which a believer is united with Jesus in his death and resurrection and incorporated into the church. 

Mark knows that we are well aware of how the story unfolds and goes on. Peter and the disciples see the risen Lord, and their encounter with him becomes the bedrock of the apostolic proclamation of the Gospel that spread throughout the Roman Empire. This is not because the women succeeded in following their commission, but by the power of God who is able to overcome every human failure. We are living with Mark’s Gospel in times that call for a new Evangelization bringing this Good News not only to mission lands but to the secularized post-Christian cultures all around us.  We must allow ourselves to be filled with the same enthusiasm, joy, hope, and courage that followed Pentecost. Mark shows us that every word of Jesus is reliable, and we are all invited to accept in faith the testimony of his resurrection. The story has no end because it continues in the life of every disciple of Jesus for all time.

Unlike Mark’s Gospel that seems to have no ending, this talk does. I leave it with you now with the hope that the Holy Spirit will bring this Good News to life within you first for your own renewal in faith and then for the continual renewal of our Church which sometimes seems so afraid of the future, so timid, so ashamed of its failures as was Peter. We cannot look backward and pretend that earlier days and ways were better. If we do, we are like those women who were so afraid of what it might mean to live with and in the presence and power of God.

LISTENING TO MARK PART TWO

Three Parts: 

1 The Ministry in and around Galilee (1:14 to 8:26) Pages 1 to 7

2 The Journey to Jerusalem (8:26 to 13) Pages 8 to 14

3 The Passion (14 to 15) Pages 15-21

The ministry of Jesus has, up to this point, taken place in Galilee. He has shown his authority over demons, illness, the sea, and over sin. Until now no one had a clue as to his identity except the demons. Now the disciples, through the confession of Peter, have a recognition of who Jesus is. Everyone else is without understanding. This is a breakthrough, a burst of light symbolized by that healing of a blind man. Yet, as we shall see, this is just the beginning. Knowing that Jesus is the Messiah is not the same as knowing what it means to be a Messiah. Pharisees and Scribes have started controversy over cleanliness, which really means a lifestyle. His family and friends at home are shaking their heads over his behavior and the things he says. There is a constant frantic pace back and forth across the sea. The crowds are chasing him all over the place even when he withdraws to pray. With the identity of Jesus confirmed by Peter, Jesus begins to clarify and teach both what it means to be Messiah, and what the Messiah must do, and what it means to follow him. This is a turning point in Mark’s Gospel, and he makes it obvious with a geographical turn. Until now, Jesus has been in Galilee. Now he turns toward Jerusalem. This is the end of what can be called: “The Bread Section” to “The Journey Section” or “The Way.” The first of three predictions of the Passion are given to them. Peter objects making it clear that he has no idea what a Messiah is to be. In Mark’s plan, each prediction of the Passion is the occasion for another “teaching” moment. I think it is important at this point to remember that these “predictions” are not a manifestation of Divine Power, or some Divine insight in the future. The human Jesus knew very well what had happened to prophets before him. He knew of their rejection and their suffering. He had no reason to think it would be different for him. It is the same with regard to his prediction that after three days he would rise again. This is an expression of his confident hope that no matter what, his life would not be in vain and his mission would ultimately be victorious. It is a word of encouragement to his followers. So, the Teacher summons the crowd because his invitation to discipleship is extended to all. He teaches them about the cost of discipleship.

The opening event of this second part has Jesus taking those three who have become the “inner circle” up a high mountain by themselves. His Baptism, the moment when he understood his own identity, was a private affair. Now another event happens with others. On a “high mountain,” the place nearest heaven the Transfiguration takes place. Everything about this, as Mark tells it, is directed toward “them,” the three disciples.  (“transfigured before them, appeared to them, overshadowed them, they no longer saw anyone with them). This is not about or for Jesus. He says nothing and he does nothing. The presence of Elijah and Moses for Mark make Jesus the eschatological, final prophet who was destined to be taken up into heaven and return at the end of time. 

The journey must continue, so they come down this mountain headed for another, Golgotha. There have now been three confessions about the identity of Jesus. The first came from demons. The second from Peter. The third came from God himself. With the command to keep silent as they are coming down the mountain, we see that there is no way to understand who Jesus is until one has seen him suffer, die, and rise again. Of course, they don’t understand, and honestly, how could they understand what it means for someone to rise from the dead? This is not a common occurrence!

After this time on the high mountain, Mark resumes his sense of urgency with all this frantic crowd action. The crowd is in turmoil over something, we don’t know what it is, but they are arguing with the Scribes. It is likely over the inability of the disciples to heal a boy who is possessed. Jesus steps in, and the demon is cast out, but not without a comment on the requirement of faith. The disciples tried to cure this boy. Mark tells us they tried everything without success. Then the father of the boy shows no faith in his approach to Jesus when he says, “If you can…”. Nonetheless, Jesus responds, and the boy is healed giving occasion for the saying: “all things are possible.”  For Mark, this an occasion to reveal a truth about the nature of faith meaning not that the person with faith can achieve anything he desires, but rather that God’s power is limitless with those who have the courage to expect the best from God. The father’s cry “help my unbelief” is a reminder that faith is not something one has forever, but is always a gift that needs to be renewed and refreshed. 

With that, Jesus moves on through Galilee now teaching only his disciples. Then comes the second prediction of the Passion, death, and resurrection. Of course, they do not understand. To make matters worse, while Jesus is teaching them about what is to come, they are arguing about who among them is most important, about who is first.

In his response to this Jesus expounds on three deeply rooted tendencies of fallen human nature: a craving for Power, Pleasure, and Possessions. He shows how these must be countered with a lifestyle of humble service, fidelity in marriage and family, and detachment from earthly goods. Mark tells us that this all happens “in the house” making it clear that this teaching is for disciples, not the crowd. Mark tells us that Jesus sat down. Is he assuming the posture of the teacher/rabbi, or is he just tired of trying to get through to the disciples? He tells them what he thinks will become of him, and they are arguing about who will be first. I think he sat down because he was tired of trying to get through to them. But, the moment becomes tender as Mark tells us that there in that house, Jesus takes a child “in his arms”. Only Mark’s Gospel puts it this way, and he compares the child to himself: “Whoever receives a child in my name receives me, and whoever receives me receives the one who sent me.”  It’s not about power, this Kingdom. It is about humble service. Then lest these disciples think they are special, someone comes along who is not part of their number doing good things in the name of Jesus. They object to this infringement on their privilege, and Jesus says, “Leave him alone.” It’s the old question about “them” and “us”, who’s on the inside and who’s on the outside — and what we likely have here is a peek into an internal problem troubling the early Church who first received this gospel. 

He then crosses the Jordan moving into Judea and the crowds are back as well as the Pharisees who pose a silly question about marriage and divorce. This is a “test question” nothing new is being proposed or offered. The issue here is whether or not Jesus will uphold the law or not. This has nothing to do with divorce or remarriage. To make it so and start quoting these verses to support one side of the issue or the other distorts the text and misses the point. Those who ask the question are always looking for loopholes, and Jesus will have none of that. The way they pose the question reveals their search for a loophole: “Is it ever permissible, they ask. Jesus passes the test by asking them a question that reveals their effort to put their will before the will of God. In the end, Jesus does not prohibit divorce nearly as much as he elevates marriage. 

Mark has Jesus elaborate on his response to the disciples by going back into the house. In this instruction, probably intended directly to the Church that receives the Gospel, the Jewish customs that allowing no rights for women gets upended. Then, the only time when Jesus becomes indignant occurs when the disciples, probably trying to protect Jesus or direct his attention to more important matters try to keep children away. It is an important scene that reveals how God feels about all his sons and daughters. Everyone gets God’s attention and deserves God’s attention. Rebuked will be anyone who sets up obstacles.  This Kingdom of Heaven is available and offered to all, especially those who have nothing to offer or count for nothing in the eyes of the world. Indirectly, this passage along with sections of Acts of the Apostles formed part of the ancient Church’s rationale for the practice of infant baptism. 

His journey to Jerusalem resumes when a rich man comes up calling him, “Good Teacher” asking what he must do to inherit eternal life?  This incident must have made a deep impression on the apostolic community because it is found in Matthew and Luke as well. The memories of each evangelist reveal different points. Matthew is impressed with his youthfulness. Luke calls him a “ruler” suggesting that his wealth is connected with power. For Mark, it is an opportunity to reveal a very human Jesus showing real sincere emotions as he looks at this man, and Mark tells us that he “loved him.” The words of Jesus starkly contradict Judaism’s belief at the time, a belief that somehow still prevails for some, that wealth and riches are a sign of God’s favor when in fact, they are a serious danger for anyone who wishes to inherit the Kingdom of God. Once more, Peter shows the lack of understanding among the disciples who are obviously wondering what they are going to get for following Jesus. They think that they can “earn” the Kingdom of God by doing something. In response to their question, Jesus uses the humorous hyperbole of a camel passing through the eye of a needle, reinforcing his teaching that the Kingdom of God is a gift bestowed by God to anyone God might choose. Putting what we can do before what God can give is simply wrong. Throughout this section, Mark’s message focuses on discipleship as a gift that comes not from abandoning things, but rather, from God’s call and God’s gift alone. Openness to receive this creates a true disciple putting God before all else. 

With that said, Mark provides the Third Prediction of the Passion with greater details as the journey to Jerusalem continues. It is the first time that Jerusalem is identified as the place for this to happen. This is the third and last time he will speak of his Passion prompting one more instruction on discipleship. The setting itself sends a message as Mark tells us that Jesus was walking “ahead of them.” There is now a sense of urgency almost as though Jesus is impatient to fulfill his mission. We are not sure who “them” refers to, but surely the disciples are included since they are about to be pulled aside once more. Nonetheless, Mark tells us that they were all moving ahead “amazed and afraid.” A sense of terror is now surely settling over them all, but Jesus moves ahead with confidence.

Mark just can’t let up on these disciples. No sooner has Jesus detailed the future he will experience, then James and John come up and ask if they can have places of honor by sitting at his right and left. It’s interesting to note that when Matthew retells this story, he is a little easier on these two. He has their mother come up and ask this question. Either way, it makes no difference. They do not understand what is going to happen to Jesus and what it means, nor do they understand what it suggests for their future as well. They are spiritually blind, and Mark has something say about that. Whatever, rank and precedence are about to be eradicated. There is some thought among the scholars that this is a later addition in an attempt to settle some controversy among the leadership of the Church. However, the response of Jesus: “to sit at my right hand or at my left is not mine to grant” is thought to be an authentic statement from Jesus without redaction. There is a pattern being followed here that Mark has used before: a prediction of the passion followed by a dispute of some kind among the confused disciples concluded by an instruction. This provides Mark with a way of repeating for the sake of emphasis his dominant theme: the lack of understanding among disciples in the face of the truth that God’s way of suffering and sacrifice for Jesus is identical with God’s way of suffering and sacrifice for his disciples. The instruction period over serving rather than being served concludes with a firm statement of identity: “The Son of Man came not to be served but to serve, and to give his life as a ransom for many.” There can be further doubt about what Jesus thought was his mission, and what would be required of those who would be his disciples.

            A word comes up in this instruction that is a challenge for scholars and even for us: “Ransom.” It has a variety of meanings including money paid in compensation for a crime, or to rescue or redeem a life that might be lost, or a fee handed over to the next of kin to set free a relative, or the fee paid to replace the sacrifice of a newborn. All have specific examples in the Old Testament. The verb and the noun both have their roots in the same Greek word for redemption. When Jesus says: “For the Son of man also came not to be served but to serve, and to give his life as a ransom for many” there is the possibility of thinking that this means some are left out which is incorrect. He’s not talking about the majority as opposed to the minority. The word “for” may simply mean “for the sake of” or “on behalf of” rather than “instead of.” In other words, this is not a trade-off. Jesus is not doing something so that we don’t have to. He does this for the sake of us (to show us how) not to excuse us. That’s important. 

By now, they have made it to Jericho where the last healing story is told, and it sums up the goal of Mark’s Gospel as the blind man begins to follow Jesus along the way. A blind man seems to understand the message of Jesus better than the disciples. This is real discipleship, following Jesus along the way. The story begins with Jesus asking the same question he just asked James and John: “What do you want?” 

Can you imagine being asked that question by Christ some day? We should have noticed that healing stories have been few and far between in this section of Mark’s Gospel. The only other one was the healing of the epileptic boy in the ninth chapter. So, we can assume that this one is an important transition. 

This story in tradition has always been associated with leaving Jericho. So, in order to get Jesus there, Mark begins verse 46 by saying: “And they came to Jericho” and then immediately says: “and as he was leaving Jericho…” Now, this is the first time the title, “Son of David” is applied to Jesus. Jesus calls, and the blind man jumps up. He throws aside his cloak which would have been his livelihood since donations would have been dropped into it, he does what the rich young man could not do. This one is a real disciple, and he does not ask for place of honor. He simply asks to see.

This is a transition moment in the Gospel from a section on Discipleship to what becomes an entire section of confrontations with the religious authorities in Jerusalem. Those words: “on the way” conclude the instruction on discipleship. With that, the ministry at Jerusalem begins. Since Peter’s declaration about the identity of Jesus, discipleship has been the focus of Mark’s Gospel. Now begins the ministry of Jesus. 

About 500 years before Christ, a prophet we call Zechariah was actively preaching a message of reform and conversion promising that the Lord would return to his people if they would return to him. He wrote to encourage the rebuilding of the Temple and the return of more exiles. This is the shortest work among what scholars call, The Minor Prophets.” The first eight of the fourteen chapters are attributed to Zechariah, but at least two others added the rest of the chapters. In the last chapter, the prophet describes a messianic vision of the coming of the Prince of Peace. The verses describe the triumphant appearance of the humble king who would appear on the Mount of Olives, and that is where Mark opens the scene of entry into Jerusalem. The scene has more than a few hints of an enthronement procession, the first of which is the colt that the disciples are sent to bring back to Jesus. There is always some curiosity about this scene raising some questions. Did Jesus have some supernatural power that allowed him to know where and how to get the colt? Then, how is it that the disciples are instructed to tell the owner that the “Lord” needs it. The consistent reading of this episode is that Mark intended to suggest that the colt is needed for a sacred purpose. This idea is reinforced by the detail that no one had ridden on this colt – further suggesting that something sacred was about to happen. Again, Zechariah’s prophetic vision has the messianic king riding a colt.

Again, I remind you that this is not history nor a biography of Jesus. Mark’s Gospel would give the impression that Jesus made only one visit to Jerusalem. That is not what we can learn from the other Gospels. This is simply the way Mark arranges his theological focus on the mission of Jesus somewhat artificially into three separate days. Mark says he taught there day after day, yet some of the teachings especially those in chapter 14 could have had their origins in the Gapernaum ministry.

If we only had Mark’s Gospel, we would be led to think of Jerusalem as a terrible, evil place. But, Mark is writing to Gentiles. Luke and Matthew on the other hand have a partially Jewish community for their message, and Jerusalem is not, for them, such a dark and evil place. Mark’s report of the entry into Jerusalem is much more muted than we find in the other Gospels. In the others the whole “Messianic” ministry is much more pronounced. Not so here.  The acclamation of the people is another detail suggesting that Mark sees this is an enthronement act in the style of the Old Testament rituals with the Arc. Spreading garments on a colt and the road are a coronation custom. The acclamation by the people is both a quotation from Psalm 118 which is sung by pilgrims approaching the Temple and taken from 1 Maccabees describing the arrival of Simon Maccabeus entering the city after their successful revolt. So, is this history or is it Theology?  Unique to Mark’s Gospel, the crowd does not call Jesus either “King” or “Son of David.” It is also important to notice that the people who make up this crowd are the ones who are already with him. No one comes out of the city to greet him. 

This entry is triumphal only for the followers of Jesus who still do not understand his destiny. In fact, the crowd is expressing their hope for a Messiah yet to come which they feel is near. There is here, once again, a contrast between their expected Messiah and what they get in Jesus. For Jesus, it is a pilgrim’s entry, and he is silent. The irony of this rag-tag procession is that its enthusiastic participants are wrong in their expectation that a Messiah will immediately restore the fortunes of Jerusalem. He enters as the lowly one, a hero only to the crowd who have followed him there. Ironically, he is more of a King than they think. For Mark, this is a religious procession not a political rally. The term, “Hosanna” is a religious term acclaiming salvation. It has nothing to do with power or politics. 

The focus in Mark is on the sovereign authority with which Jesus acts here. His command is at once obeyed, and things turn out exactly as he says. The notion that Jesus has pre-arranged with someone to have that colt available does not fit in with Mark’s style and purpose. For Mark, Jesus is the one with the knowledge and the power to make things happen. 

This year, when the Gospel of Mark is proclaimed at the start of the Holy Week Liturgy, it is difficult to keep the spirit of Mark’s lowly one with all the fuss and pomp with which we usually begin the Palm Sunday Liturgy. Nonetheless, come Palm Sunday, listen carefully with what you now understand is Mark’s intention. 

Unlike Matthew and Luke, Jesus does not immediately drive the merchants and money changers from the Temple. He does go straight to the Temple, but there he only looks around then goes back to Bethany with the Twelve for the night. We should note that the Temple was in many ways both a Holy Place for Sacrifice and the primary economic engine of its time somewhat like “Wall Street.” Consequently, as we shall see, any threat or talk of its destruction is a serious matter much the way we might think of terrorists targeting the centers of our commerce. The Temple has become a market place, a noisy hubbub of business. Instead of the Temple sanctifying the city, the city was profaning the Temple. We know the story, but in Mark’s version Mark has Jesus quote Isaiah: “My house shall be called a house of prayer for all people.” Only Mark add, “for all people” a phrase that would have special meaning for his mostly Gentile readers. It puts me in mind of Pope Francis speaking to the Youth in Lisbon this summer: “The Church is for everyone!” 

A favorite technique of Mark shows up here. It is the insertion of a story within a story. In other words, one story is like bookends with a story in the middle. In this case, the Fig Tree story has the cleansing of the Temple in the middle of it. The two stories interpret each other and help illuminate the message. Many scholars suspect that the fig tree story is a later insertion since it is the only negative and destructive miracle of Jesus and is totally out of character for Mark’s Gospel. The truth is, it’s irrational. Why would a tree be cursed for not producing fruit when it is not the season for fruit bearing? Only when seen together with the story within the story (the Temple cleansing) does it make any sense at all. From the view point of the early Church, the fig tree is a symbol for Israel embodied in the Temple and its leaders. That symbol has roots in the Old Testament. Both Temple and Fig Tree appear to be thriving, but neither is bearing the desired fruit; both are condemned by Jesus. 

The scene was in the outermost court of the Temple, the Court of the Gentiles. By the colonnades around it the Scribes were fond of teaching their pupils, and on the pavement the traders conducted their business of selling wine, salt, oil, and sacrificial animals, and at certain seasons the money-changers exchanged the Greek or Roman money of pilgrims into the Jewish or Tyrian currency that was required for payment of the Temple Tax. In Mark’s understanding, just as with the cursing of the fig tree, this action is a picture of God’s judgement on hard-hearted Israel, so the expulsion of the merchants is a sign of the divine judgement on the Temple in particular. For his adversaries, there is no escaping the implications here. The leaders are not bearing fruit, and the Temple is not what it should be. That early Church surely saw this as a symbol of God’s final judgement on faithless Israel. Then later it gets re-interpreted for his disciples. So, here comes a time to teach about Faith, Prayer, and Forgiveness.

When it comes to history, the cleansing of the Temple seems to be an actual historical event. Each of the Evangelists reports this incident, and each one in a different way with a different focus. What seems most likely is that this is a relatively minor incident in one corner of the Temple court magnified by tradition and developed along the theological lines of the Evangelist reporting. Here, Jesus cites Jeremiah 7: 11 acting as the prophet who came to purify and restore Israel to its holiness. There is a curious statement inserted saying: “And he would not allow anyone to carry anything through the Temple.” In other words, the Temple was not a “short cut” to get from one place to another. It was a sacred space. Scholars think that this phrase was inserted by the early Church to tone down the opposition of Jesus to the Temple. 

The very next verse says: “He taught them.” How in the world he could shift from the disturbance he caused to a teaching moment is curious, and it serves as one more example that Mark’s Jesus is a Teacher with full authority who greatly disturbs the Jewish authorities. With the words: “My house shall be called a house of prayer for all nations” Jesus calls an end to the exceptionalism and the exclusive privilege enjoyed by Israel. These words and this action is for Jesus, in all the synoptic Gospels, the culmination of his ministry. This act sets up the final conflict. The Fig Tree story resumes, and it has withered.

There now unfolds a series of five controversies between Jesus and the Jewish religious leaders. These begin with a question put to Jesus by his adversaries. The fig tree story introduces the whole series. 

(1) A question about authority. 

(2) A question about loyalty over what coin should be used. 

(3) A question about the Resurrection 

(4) A question about the greatest commandment. 

(5) A question about the Messiah as the Son of David.

This all begins with that fig tree story focusing on the failed authority of the adversaries. This gives rise to the question about the authority of Jesus. The leaders of the people see Jesus as a challenge to their authority. In this confrontation, Mark shows the authority of Jesus as he demands that these chief priests, scribes and elders of the people answer him. Jesus has walked boldly into the Temple, and they come up with their question that amounts to: “Who do you think you are?” It’s the right question for Mark, but it is asked with the wrong intention, to trap him. Instead, he traps them with a question about John the Baptist. They are afraid of the crowds who still admire John the Baptist. If they admit that John was a true prophet they are guilty for refusing to listen to him. So, they back down and say they don’t know. Jesus tells them that if by now they do not recognize by what authority he teaches, they never will. With that, it’s over for the time being.

 Jesus then tells a parable about Tenants who seize the land after killing the son. They can’t have liked that story. When Mark tells the story, it is a strong reminder to the authorities of the early Church to which he writes to be careful not to claim some exclusive privilege within the Church. 

Next, they send some Pharisees and Herodians in an attempt to trap Jesus with that question about which coin to use for paying the taxes. These two groups would not be friendly toward each other. The Pharisees would have been against even handling the Roman coins much less paying a tax to Caesar. The Herodians, on the other hand,

depended upon the Romans for their livelihood. It was a real trap because it was a burning issue at the time. He forces his questioners to answer for themselves, but not before embarrassing them by asking for the coin which they have in their possession inside the Temple precincts. “Busted!”.

With the next question, there is an answer: “You are wrong,” he says to the Sadducees who come with a question that is really meant as an insult. They are scoffing at the whole idea with an absurd and silly example of how many times a widow should be married in order to raise up descendants for the first husband. He disarms them by asking a question: ‘Have you not read in the book of Moses?” Suggesting that these aristocratic people who only accept the first five books of the Scriptures as authoritative is demeaning to them. Insult for insult is what Mark has us see here.

A Scribe has been listening, and he steps forward with the next question about which is the greatest commandment. This Scribe, whose question seems more sincere than hostile, finds the response of Jesus encouraging, and he hears Jesus say to him: “You are not far from the Kingdom of God.” After which Mark says: “And no one dared to ask him any more questions.” 

Now Jesus takes the initiative and poses the question about who he is. In a sense, he is on the attack now, and he goes right to the heart of the matter, namely, the kind of Messiah they are expecting. They thought the Messiah would be from the blood line of David and be a King like David. Jesus maintains that being a blood descendant of David is not the important part, and that the Messiah would be greater than David. In fact, he would be so great that he could be called by the title reserved for God. Since he is greater than David, his reign can be greater than David’s. He quotes Psalm 110 to make his point, and the crowd loves this, and to them, he denounces the Scribes for seeking high places and showing off their piety, and “devouring” the houses of widows.

The final chapter of this section, thirteen, has Jesus observe the widow’s offering in the Temple. After this, he predicts the destruction of the Temple and the coming persecution switching into the Apocalyptic style of writing to describe the coming of the Son of Man, and the need for watchfulness. This section of Mark’s Gospel is probably the most difficult passage for anyone to appreciate. This writing style is simply foreign to us. It is a combination of poetry, science fiction, preaching, exhortation, and prediction. Mark does not use this style often, so when he finally does, it is easy to mess it up when it comes to understanding and interpreting.

There are two themes, two perspectives going on usually at the same time. One concerns the coming destruction of Jerusalem; the other deals with the second coming of Jesus under the title of the Son of Man. These two are interwoven: in one verse Mark may refer to the destruction of Jerusalem and in the very next verse switch to the Son of Man idea. Sometimes he puts to the two together. In both instances, Jesus is urging vigilance and readiness for both events.

This is thirty-seven verses in length and the longest speech of Jesus in Mark’s Gospel. This is his farewell speech to the disciples and it describes what Jesus means to the world as the Son of Man. The opening comment by a disciple about the size of the Temple gets it started. Jesus predicts its destruction, and it was not even finished at the time historically. It was completed seven years before the Romans destroyed it in about 70 A.D. The first disciples called are the only ones present for this: Peter, James, John, and Andrew. This would indicated that this a very special moment.

This writing style always contains descriptions of distress – wars, earthquakes, famines, and floods. The point is not a prediction, but rather that disciples should not lose faith in the face of distress because God’s plan is working itself out. Disciples are reminded that they are not alone, that the Holy Spirit will be with them. The coming destruction of the Temple is then presented along with the predicted desecration of having a foreign army inside the Temple. Jesus tells the disciples not to defend the city, but to flee because God’s plan is unfolding and they must not lose faith.

Mark then switches to the coming of the Son of Man in glory. The images are taken entirely from the Old Testament. The actual time is left open. The message is that the Son of Man will bring calm after the chaos acting as a judge claiming his kingdom. The mention of the sun darkening and stars falling is not to be taken literally. The point is that the distress of this world, the forces of evil at work in the world will eventually be conquered regardless of how powerful they seem. It ends with an exhortation to be alert and ready. What it all comes down to is that there will be evil and destruction, but there is also a promise that the forces of good will be stronger. These two themes of destruction and promise have been in the background of this Gospel since the opening prologue. This section is simply the interweaving of these two themes. With these words, the Passion is about to begin: “And what I say to you, I say to all, Watch.” Now the scene is set for the Passion which begins with Chapter 14 as the conspiracy against Jesus takes shape with Passover two days away.

1 The Ministry in and around Galilee (1:14 to 8:26)2 The Journey to Jerusalem (11 to 13)3 The Passion (14 to 15)

LISTENING TO MARK PART ONE

Three Parts: 

1 The Ministry in and around Galilee (1:14 to 8:26) Pages 1 to 7

2 The Journey to Jerusalem (8:26 to 13) Pages 8 to 14

3 The Passion (14 to 15) Pages 15 to 21

As we pick the Gospel of Mark as we did the First Sunday in Advent, we absolutely must keep in mind that this is not history. This is theology. We must avoid the temptation to wonder if Jesus really said this or that, if something really happened or if he really did something. For that matter, it is silly and waste of time to wonder how it did something. That is serious distraction that will rob us of the wonder and truth of what is being revealed. All of the Gospels owe their existence to the fact that the eyewitnesses were dying, and those who actually saw and heard Jesus speak were fast disappearing. Different from Matthew and Luke, Mark’s Gospel does not have time for Christmas. He is not writing a heart-warming story. In fact, you could say that he doesn’t have time for that sort of thing. It is a Gospel written in almost desperate haste, and you get that feeling right away. 

Mark is giving us a testimony to the church in crisis, and for me, this Gospel is as timely and important as it ever was. We may not be suffering great violent persecutions here, but there is plenty of it elsewhere. Yet, in my opinion, we are suffering persecution of a new sort. It is not violent, but it can be just as painful and distressing. Our persecution takes a different form. It is a subtle kind of emotional invalidation. There is little respect for what we believe and value most. Disregarded and blatantly ignored, we are sometimes simply dismissed as pious fools over looked and dismissed. It is a crisis if we care to take it seriously, and Mark’s Gospel speaks to that now just as he did to that early church in its suffering.

Rome, the center of Gentile civilization is the ultimate and final destination of Peter and Paul. Probably there, as a companion of Paul and a disciple of Peter, a man tradition has called, “Mark” set about the task of putting into writing what he could gather from Peter and any others who had actually heard Jesus speak. There is every reason to believe that Mark had some earlier writings now lost to us that would have recorded things Jesus said and things Jesus did. But for the most part, this is a one-source Gospel and the preaching of Peter is the source. 

As a piece of literature, it is short, blunt, and somewhat clipped in style. In some instances, the details vary from the other Gospels when describing the same incident. At first it seems to be a chronological report of the Lord’s life, but in the end, it is almost chaotic as it seems to dart abruptly from one location to another. Considering the source, what we have are the memories of the aging Peter. Mark, careful to leave nothing out, gives us Peter with no addition or subtraction. As a piece of literature then, it is a simple and direct record of what was remembered from what Jesus said and did. This is not to imply that somehow Mark’s Gospel is inferior to Matthew and Luke. On the contrary, he was actually a pioneer and preserved for us material that might have been lost had it not been for his writing. He selected, adapted, and presented traditional material, and he arranged it with great care. He wrote for a community with a firm Christian tradition knowing what he was about with great theological sophistication. 

This Gospel is written more as a sermon that serves to motivate. So, by telling the story of Jesus, Mark challenges readers to faithful discipleship. He wants to reveal God’s plan of salvation, and he presents that in and through the life of Jesus Christ. It is through human life that God saves the world. Ultimately it is a call to action that is most clearly heard at the conclusion as a call to action and conversion. His focus is on one’s personal choice to act.

When he wrote, a decision to become a follower of Jesus was very radical. It could mean disapproval and outright rejection from friends and family. It could require close fellowship with people previously shunned, slaves, Roman soldiers, Jewish nationalists, and public sinners. For the educated it could mean being laughed at for the absurdity of following a carpenter from a backwater village who was executed as a criminal. For some it could also mean imprisonment, torture, and death by the brutal Romans. Mark himself is one of these people whose life has been changed. He is excited about it, full of joy, and anxious to share his “good news”. 

He was writing for a mixed community with Gentile and Jewish backgrounds. Where they are is only a guess. Mark is not preoccupied with geographical precision. However, they are somewhere in the Roman Empire, probably Syria, which would be close to the events of the Jewish War. Because he is aware of the Gentile converts he takes great care to translate Jewish expressions, customs, and Aramaic expressions for those living in Rome. He wants to knit these two peoples closer together with Jesus as the bond of that union. Most believe it was written soon after or immediately after the destruction of Jerusalem in the year 70. This traumatic event raised a problem for Mark’s community which he had to face. Some believed that the destruction of the Temple would be followed immediately by the end of the world, and that did not happen. This makes Mark very conscious of living “between the times.” Victory is the destiny of the faithful, but life in the here and now is real, and it can be grim. 

Of special concern for Mark is the power of Imperial Rome as he stresses over and over again the deeds, the strength, and the determination of Jesus to overcome evil forces. Conflict is constant in Mark’s Gospel, and Jesus is the cause of it. He is in conflict with the authorities both religious and political. There is conflict with the disciples who are overwhelmed by Jesus and his demands. They are hard of heart and full of fear. They constantly misunderstand. In the end, they fail him.  As with Matthew, Luke, and John, the ultimate focus and the motive for writing is the Passion, which may have been written first with the other chapters, written later, leading and pointing toward the Passion. One third of this Gospel is devoted to the last week of Jesus’s life. 

“Who is this?” is the question that drives Mark’s Gospel from the moment Jesus brings calm to the sea up to the moment when Peter finally speaks up and expresses the faith of the apostles, and on to one final moment at the death of Jesus. One of the most striking elements in this Gospel is the reluctance of Jesus to reveal himself as Messiah. He only refers to himself as the “Son of Man”. Jesus calls disciples to faith that requires suffering, and so until they pass through the suffering, there is to be no talk or mention of who he is. This is what gives rise to what students of Mark’s Gospel call “The Messianic Secret.” Yet, we know the secret and so do the first readers of Mark’s Gospel. What unfolds in this Gospel by watching the characters who do not know what we know is an unfolding of what Jesus must undergo and what that means for those who follow him. 

Mark is a storyteller with an eye for detail especially in the miracle stories. Details are abundant and given in a vivid style, and one incident follows on another in an almost breathless narrative. He also shows himself to be a rare and fine theologian.

More than any other Gospel, Mark emphasizes the miracles, healings, and exorcisms of Jesus. There are 678 verses in Mark, and 1/3 (198) recount miracles. If you like numbers and statistics, there are 18 miracles stories. Thirteen of these are healing stories. The rest are exorcisms. In our day, these raise some questions: Did those events really occur by supernatural intervention? “Do demons really exist?” “Do miracles happen today?” In Mark’s day, these were not questions. Demons existed and troubled people, and there were miracles everywhere. So, Mark never addresses those questions. Supernatural intervention, while extraordinary, was common to the time, and attributing certain illnesses to demons was equally common. We cannot go further with this without my reminder, something I have said time and time again in these talks about the Gospels. “This is not history! This is theology.” It is ridiculous to ask “What really happened?”. That is simply a distraction from what matters, and why we have the Gospel. There is no way to answer that question. What matters is, “What did this happening really mean?” 

With that, let us step into the Gospel of Mark.

The opening verse provides the title: “The Good News,” and for Mark, Jesus is himself the Good News that God has sent his Son to rescue humanity by serving and sacrificing his life. There is no infancy narrative. Mark has no interest in what happened before the Baptism of Jesus. For Matthew and Luke, the identity of Jesus is the point of their Nativity stories. They want to introduce Jesus through a location, his family, and the witnesses (Shepherds in Luke, Magi in Matthew). Mark accomplishes that with John the Baptist.

This story of Jesus begins in the wilderness of Judea. We have no idea where that is on the map, but the location has profound theological significance. The Baptist appears like Elijah to prepare the way. At the ninth verse, Jesus is introduced, to be baptized, and to be tempted. This is Mark’s way of establishing the identity and the authority of Jesus with a hint about what is to come as Jesus moves into Galilee.

The ministry in Galilee is dominated by one question: “Who is this?”. A series of remarkable events and words of Jesus raise the question. Jesus never declares his identity. Demons know, but they are silenced by Jesus who simply offers himself and his teaching for individual decisions and commitment. “Whoever has ears to hear, let them hear.”

The ministry in Galilee has three parts, and the transition from one part to the next is marked by a response to Jesus. The first part concludes at chapter 3 verse 6: “The Pharisees went out and immediately conspired with the Herodians against him, how to destroy him.” The second part concludes at chapter 6 verse 3: “Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us? And they took offense at him.” Again, he moves on after recognizing their rejection. Part three concludes the Ministry in Galilee and leads up to the climactic moment when Peter declares that Jesus is the Messiah. With that, everything changes, the pace picks up, and Jesus heads toward Jerusalem. That’s the end of the ministry in Galilee.

With that outline understood, it only takes Mark 9 verses to establish the identity of Jesus. It happens at the Baptism which, in Mark, is not a public affair. The whole event is simple and direct, it is the Epiphany moment in this Gospel establishing the identity and authority of Jesus of Nazareth. It occurs by a vision and a voice. A verb in the passive voice is used by Mark here: “The heavens were torn open.” It is the same verb used when the Temple Veil is “torn” from top to bottom. In both cases, what has been closed is now open. The mention of the Spirit descending suggests that Jesus is greater than John, and that Jesus will Baptize with the Spirit. Both the vision and the voice are intended for Jesus alone. There is no mention that anyone else was present or heard the voice. This is a secret epiphany. Jesus knows who he is by means of an experience that is not available to the public. They must discover his identity by listening to what Jesus says and by watching what he does. The centurion who watches Jesus die will confess publicly what is here revealed privately: Jesus is the Son of God. The entire story that follows is the story of Jesus and of what God did through him. We ought to think about this in terms of our own Baptism. It establishes our identity.

That Spirit descending upon him immediately drives him out into the wilderness. Mark says nothing about fasting, and there are no details about temptations. There is nothing said about the outcome of the struggle either. What matters here is the number 40 as a reminder of Israel’s forty days in the wilderness and the forty days Moses spent on Sinai. The wilderness is a place where the forces hostile to God are found. Yet, God is present there too. The Greek word translated as “tempt” can also mean “test”. It is not likely that Mark would suggest that Jesus was “tempted” to sin. On the contrary, since conflict is so much a part of Mark’s Gospel, it would be much clearer to say that Jesus was “put to the test” which is a very different experience.

Then, almost as though Jesus waits for the Baptist to finish his work, Mark simply says that Jesus came to Galilee proclaiming the good news of God. For Mark, it’s all about proclaiming which includes preaching and teaching. In the first verse of Chapter One, it is the “good news of Jesus Christ.” Now in verse 14 it is the “good news of God”. Mark tells us about Jesus. Jesus tells us about God.

Announcing that “the time is fulfilled” has several dimensions of meaning. At that time and in that place, God stepped into human history in a decisive way. The time is fulfilled. Ours is an invaded planet.  Mark links the time of John’s arrest with the time when Jesus starts preaching the gospel. The time of the prophet is over. Now it’s the time of Jesus. Finally, when the good news of God is preached, it is decision time: The time is fulfilled. The other Gospels have Jesus speak of a Kingdom that is present, already here. The Jesus of Mark’s Gospel speaks of a Kingdom that is about to appear. So, it’s decision time, repent and believe. “Time is up!” 

It is hard not to answer a ringing phone, and that is a good way to enter into this first incident in the public ministry of Jesus. He calls. The memory of this among the earliest Christians was a treasure. This story must have been used in the earliest preaching of the Church. With it, the second major concern of this Gospel after Jesus himself is introduced: this group of fishermen. It is told with sharp details making it easy to visualize. It’s all vivid and fresh: five personal names, the Sea of Galilee, the nets, the boats, hired servants, casting, and mending. This is their first encounter with Jesus making their quick response so remarkable. The only words are from Jesus. He calls. They follow. We don’t know anything about them, about their work or how they got along. Mark is interested in only one thing: the authority of Jesus and the response of disciples. In other words: What does Jesus say, and how will they respond.

It can be said that one purpose of Mark’s Gospel is to allow us to participate with the first disciples of Jesus in the gradual and growing recognition of who he is until we reach the conclusion to which the demoniac points in the first of the conflicts. It happens in a synagogue. Jesus first confronts and defeats the power of evil in the place of worship of the people of God. The scribes belong there. The unclean spirit does not. The presence of Jesus is a confrontation with both the Scribes, who have no authority compared to Jesus, and the unclean spirit. What is affirmed here is the amazing authority of Jesus which shows itself in teaching and a special kind of healing that shows itself as power over forces hostile to God. 

There is a lot going on in Capernaum. First an exorcism in the synagogue, and then later that day at the home of Simon and Andrew there is a healing in Peter’s home. One involves a man and the other involves a woman. Then there are more healings in the evening that leads to the closing sentence: “He would not permit the demons to speak because they knew him. This is the first report of what is often called: “The Messianic secret.” With that day at an end, Jesus goes off to pray. The disciples track him down and want him to return to the crowds for more healing. Jesus insists that the goal of his ministry in Galilee is to preach. “That is why I came” he says.

Having established why he came and confirming his authority, a preaching tour begins, and with the first healing on this tour, the roll of faith is introduced. Mark gives us a glimpse into the motivation of Jesus who was “moved with pity” at the sight of a leper. However, more is being revealed in this episode. The words of Jesus, “I will” affirm that God wills healing, and that Jesus comes as the great physician. Then comes the stern command not to tell anyone because he wants to be known as more than a miracle worker. The crowds gathering are a hindrance to his mission.

With the first event in Chapter Two, the term, “Son of Man” is introduced, a connection between sickness and sin is raised, and the first rumblings of a conflict are heard as the scribes appear. The setting is important. Mark tells us that Jesus is “at home.”  Something different from other healing stories happens here. There is no touching and no request as a paralytic is lowered through the roof.  Jesus recognizes faith and says, “My son, your sins are forgiven.” With that the authority of Jesus is revealed and the fuse of controversy is lit. As proof Jesus then says, “Take up your mat and walk.” What we have here is a revelation of God’s forgiveness and the authority of Jesus. There is no evidence that the man had faith, but it is clear that the friends did. Their faith plays an important role.

As this first part of the Gospel continues, Levi is called, and Mark tells of growing controversy over eating with sinners and fasting. We know nothing about Levi, and he is never listed among the apostles. All we know is that Jesus calls him even though he is an outcast and therefore a sinner. Jesus eats with him. The episode provides us with a pronouncement: “I came not to call the righteous, but sinners.” A controversy over fasting follows and provides another pronouncement: “Fresh skins for new wine.” We can only imagine how encouraging these pronouncements were to the early Church in its struggle between Gentile converts and faithful Hebrew converts hanging on to their old ways. It suggests something we know to be true but may need a reminder: Relationships are healed when people eat together. Then comes a sabbath healing of a man with a withered hand adding to the controversy. Growing opposition from religious leaders leads Jesus and his disciples to withdraw from danger. The crowd follows and Mark gives us a sense of that crowd by listing the places from which they come. It becomes a sort of “State of the Ministry” report, but the crowds have no idea who Jesus is. The unclean spirits do.

After removing Jesus from the crowd, Mark uses a verb that is translated in various ways: made, ordained, appointed, named, or chosen. The object of this verb is simply “twelve.” This is a tricky spot in the Gospel because the persons named are both disciples and apostles, “the twelve” in Mark means something more than “the disciples” but something less than the “apostles.” Mark gives their names, but three of them get surnames. They become an inner circle among the twelve. With that, this section ends as Mark writes: “Then Jesus went home.”

In Chapter Three, the Kingship of Jesus becomes the focus. What we see is that Jesus leaves his identity up to the crowds, the religious leaders, the disciples, and his own family. So, it begins in a “home.” The religious leaders accuse him of working with Satan. His family accuse him of being out of his mind. Two important pronouncements emerge from this episode: one comes from the family confrontation when Jesus says: “Here are my mother and my brothers! Whoever does the will of God is my brother, and sister, and mother.” The second pronouncement concerns the “unpardonable sin.” That sin is to recognize a supernatural power at work in Jesus and yet to call that power unclean or evil. It is unforgiveable because it rejects the very agent of God’s healing and forgiveness. Mark uses the imperfect tense of the verb here, and that is significant, “Because they were saying he has an unclean spirit” suggests that this is a habitual action, a fixed attitude, a firm decision not just skepticism. It is deliberate, and that’s what is so sinful. It is the obstinate rejection of God’s Holy Spirit alone that is unforgiveable. Only those who set themselves against forgiveness are excluded from it.

Now he moves to the lake where he begins to teach in parables. There are three of these: two about seeds and one about light. Mark wants us to understand that there is a large crowd, and Jesus is presented as a “Teacher.” This is the first and longest of the teaching moments, and the location suggests that Jesus is “fishing” throwing his net broadly. 

The word parable in Greek is used more broadly than in English. We make a difference between “parable,” “allegory,” and “saying.” In the New Testament,” parable” refers to all sorts of comparisons, proverbs and riddles. After the first parable about seeds being thrown all around, there is an explanation. It is not likely that this is really Jesus explaining the parable. More likely, it is Mark interpreting the parable for the church. For insiders, parables serve as revelation. As he, probably Mark, interprets the parable, the purpose is exhortation – getting the listener to ask: “What kind of soil am I?” Consistently throughout this section there is expressed the need to “hear.” “Listening” is what Jesus teaches. Parables reveal the Kingdom of God, but reveal it as a mystery. They do this by drawing attention to the mystery and miracle in everyday activities and events like sowing seeds. It is an invitation to see and to hear God in daily life and in familiar texts like this one, to sit still and contemplate quietly until the commonplace wakes our minds and hearts to wonder.

Now remember where Jesus has been for this time of teaching: “The Lake.” As evening comes, a weary Jesus takes to a boat to escape the crowd, and a storm comes. Jesus is sleeping. Disciples are fearful. There is a pattern to the miracle stories in Mark’s Gospel: 1) a problem, 2) a solution, 3) evidence that a miracle has occurred, 4) a response of wonder. This calming of the storm fits that pattern. The command of Jesus is very strong. Many translations in English do not carry that sense. “Quiet Down!” or “Stop It!” would be closer to Mark’s Greek, and then he raises a question that is important at this point, the question of Faith.

Having crossed to the other side where the longest and most detailed exorcisms take place, the demon addresses Jesus as the “Son of God” giving us the main point of this event, that Jesus can heal because he is the Son of God. By his authority he sends the demons back to their place, the depths. This is Gentile territory, and we should not miss the message of the location. In this alien place, the authority and power of Jesus is just as great as in a synagogue and even more amazing. We might also notice that no one asks Jesus to do anything here. He operates on his own authority, and he will confront evil or sickness wherever and whenever he can. The people who witness this are afraid. Who wouldn’t be? The man who had been wild and confused now sits calmly and serene in the presence of Jesus. In the midst of a disorderly violent world, Jesus brings order and peace.

So, we’ve seen so far that Jesus can handle storms in nature and demons. Now we shall see that he can also care about more human woes. Mark employs a technique that creates suspense for us. Now back across the lake, he is headed to the home of a Synagogue leader named, “Jairus” whose daughter is dying. The trip is interrupted by an unclean woman who is bleeding. Suspense! Will he get to the home of Jairus in time? As we find out, he does not. She dies. But that is no problem for Jesus. Now he confronts death itself. What he says about her sleeping should not be understood to suggest that she only appears to be dead. The text affirms that in the presence of Jesus, death itself, real death, is but a sleep. With his command that they give her something to eat, a warm and human Jesus is affirmed. As often happens, the episode concludes with a warning to tell no one.

Jesus then goes home. Remember that his family have already tried to stop him, so what happens at home should come as no surprise. He goes to the synagogue and takes his turn at teaching, and it does not go over well, providing us with one more of his pronouncements: “No prophet is acceptable in his village.” Overfamiliarity is a hindrance to healing, so he can do very little there and leaves. It is not that Jesus cannot heal when there is no faith, but it has a restrictive, dampening effect on his work. Mark tells us that he left to continue teaching. This is his work and ministry: teaching. There is a message here buried in the details that God does not always chose to work with the exotic or “professional” but sometimes in those we know very well, our neighbors.

Mark now shifts to the apostles. It began with just four, then he named some of them disciples. Now, he sends the Twelve to extend the work of Jesus. These followers do not understand him. They do not share his way of obedience to the will of God. They are always, up to the end, never fully understanding. They vow to follow him, but they fail, and their failures are greater than their successes. Yet, Jesus does not wait. Flawed as they are, he sends them out, and we can hardly miss Mark’s message to a flawed and often failing church. This is the first and only time the word “apostle” (one sent) is used. Notice that it is a communal mission. They go two by two, not one by one.

Before they come back, there is an interruption. Suspense again? John the Baptist is killed, and Mark uses this to foreshadow what will happen to Jesus as well as those who assume his mission. When the Twelve return, Jesus takes them off to a deserted place, but the crowd chases after them setting the scene for the “Feeding” miracle, which is the only miracle of Jesus that is reported in all four Gospels. Mark has two feeding miracles. It all happens with five loaves of bread and two fish. Mark gives us a shepherd’s image as Jesus has the people to sit down on green grass telling the disciples that they should give the people something to eat. We ought not to miss how Mark widens the ministry of Jesus beyond healing miracles. Jesus is attentive to every human need. He feeds people. When it comes to the Church and its members doing what Jesus did, there is a message here. Even though Mark uses eucharistic language having Jesus look up to heaven, bless, break and give, this ought not be spiritualized. He is feeding hungry people.

Typical of Mark’s gospel so often reflecting a rush, he says that “Immediately” Jesus made the disciples get into the boat and head to the other side while he dismissed the crowd before going up on the mountain to pray. The pattern of rushing and then praying is already clear in this Gospel. Then comes a storm, and it’s almost hard to tell what frightens the disciples more, the storm or the “ghost” they see.

This is a classic Epiphany moment, a manifestation of Divine presence. The words: “It is I” confirm this, and the verb, “pass by” is another biblical way of describing a divine, saving presence. Not calmed by these words, Jesus gets in the boat with them. While the wind and sea are calmed, there is no hint that the fears of the disciples were calmed, and Mark makes it clear that they do not understand anything. In contrast to them, the people on the shore where they land recognized him immediately.

Into that scene comes Pharisees and some Scribes. Mark says that they come from Jerusalem, and that detail is like a storm cloud on the horizon beginning the final conflict with adversaries in Galilee. The controversy is over what is clean and what is unclean and the interpretation of the law governing this. The disciples had not washed their hands, but the question is really about lifestyle, and the formal rigid lifestyle proposed by the Pharisees allows the neglect of parents, and Jesus exposes this hypocrisy. Suddenly, a Greek woman, a Gentile is on the scene, and the question about clean and unclean moves from things to people. Even though Jesus refuses her at first, her attitude and faith open the mission to the Gentiles. This is followed by the curing of a deaf-mute, and it is the last of a string of miracle stories concerned with the question of Jesus’ identity. It concludes with another order not to tell anyone, but the crowd says: “He has done all things well. He makes the deaf hear and the mute speak.”

With that, chapter eight begins in this way: “In those days when there again was a great crowd without anything to eat.” The dialogue between Jesus and the disciples reveals their lack of understanding. How in the world could they ask the same question: “Where can anyone get enough bread to satisfy this crowd?” How dull are they? Did they learn nothing from the previous feeding story? Another feeding story is told. There might be two reasons. The first would be for the sake of emphasis lest we think that Jesus is just teaching and talking all the time. The second reason is that it introduces an interesting noticeable diminishing of power as the eighth chapter unfolds. Here he feeds fewer people with greater resources, and there is less left over. Do not miss the subtle image connection here between Jesus and Moses as people in the desert are adequately fed. We see him avoiding a verbal challenge from his rivals, the Pharisees. The crowd is still not comprehending no matter what he does. It takes two attempts to heal a blind man, and there is an inadequate confession from a follower. We begin to see some vulnerability as he faces his upcoming death. Then it’s back to the boat. The destination is unclear. Mark says Dalmanutha. There is no such place identified in history. Now we are in Gentile territory affirming the mission to the Gentiles.

Moving on, the Pharisees show up and totally exasperate Jesus with a request for a sign. Back to the boat, and in that boat, Jesus teaches them about the sign of the feeding and the bread, and Mark records their lack of understanding in the words of Jesus: “Do you still not understand?” I suspect that the rest of the trip was made in silence. With verse 27 of chapter 8, the Disciples and Jesus set out for the villages of Caesarea Philippi. Along the way he asks the big question: “Who do people say that I am?”  After their report, the really big question is asked: “Who do you say that I am?”   Drum rolls, trumpet blasts, and flashing lights should sound at this point in Mark’s Gospel. It is the turning point as Peter says: “You are the Messiah.” Now mind you, this comes from someone who does not understand. He has no idea what the Messiah must really be like and what the Messiah must do. The next part of Mark’s Gospel will begin to explore that with the first prediction of the Passion followed by the Transfiguration. We will take up the second part of this Gospel when we return to Ordinary Time. With this much, you should be ready to listen to the beginning of Mark’s Gospel during this season.

Listening to Matthew 2022 + 2023

Part Three, The Passion of Our Lord Jesus Christ

(Begin with singing Bach’s “O Sacred Head”)

As we begin, it should go without saying by now, but I’ll say it again: This is not History. What we are given is rooted in certain basic facts, but the intention of all the Gospel writers is to interpret history, not report it. In other words what is important is what it means, not how it happened. There are here powerful theological motives for writing. Frequently important texts from the Old Testament will weave in and out shaping the way the story is told to assure us that what happened to Jesus was always God’s plan. It was not some accident or the result of some terrible mistake or the triumph of evil over good. This is God’s plan. 

It all begins as each section of Matthew’s Gospel has begun with that formula: “When Jesus had finished these things….” This time another word is slipped into the signal phrase: “When Jesus had finished all these sayings…” Now there is nothing more to say.

Matthew’s desire to show the fulfillment of all the prophets moves Jesus toward his death, and so the Jesus of Matthew’s Gospel, knowing the prophets, knows everything that is to take place. This is not because he has some Divine foreknowledge, but because he knows the prophets. That is important to understand. If his Divine Nature interferes with his human nature, something is wrong. What we shall see in Matthew’s Passion is the great dignity of Jesus as Son of Man, Son of God, Messiah, and King. This is Matthew’s statement about who this is, about the identity of Jesus. Around this Matthew clusters some other themes: the responsibility of the people of Israel for the blood of innocent Jesus, the founding of the church by the crucified and risen Jesus, the weakness of Peter and others in contrast to the strength of Jesus. Remember, Matthew is writing this Gospel to encourage and strengthen a church that is troubled by persecution, division, and betrayal. The failure of Peter, the fate of Judas, the failure of Jewish leaders all warn and challenge the Christians to whom he writes.

And so, it begins with Chapter 26. The fourth and final prediction of the Passion begins this section as an introduction. In the Greek, there is a change in verb tense that somehow did not get carried over into most English Translations, but I think it is worth noting. In the three previous predictions of the Passion Matthew uses the future tense. Now it is in the present tense saying: “The Son of Man is being handed over.” There is also great significance to the use of the passive verb “is being”. This is Matthew’s skill in making it clear that this is God’s doing. God is in control. God’s will or plan is being completed. In Matthew’s brilliant construction of this Gospel (Remember I pointed out earlier that some scholars refer to him as an “architect”) there is a “flash back” scene when he tells us that the chief priests and elders of the people gathered together conspiring to kill Jesus. That’s the same gathering with an earlier plot to kill Jesus in the infancy narrative. The Gospels do not agree on dates – another indication that this is not a history report. In Matthew, Jesus dies on Passover, the 13^th day of Nisan which fell on a Friday that year creating a theological connection between the sacrifice of the Passover Lamb and the prediction of his death by Jesus. Those leaders want to avoid arresting Jesus during the Passover fearing a riot because at this point the people are on the side of Jesus, and it was believed that the Messiah would appear at Passover. But, since God is in charge, their plan to avoid the Passover arrest does not work out as they planned.

The whole narrative for Matthew is like a great drama. So, after a scene with the gathering of the chief priests and elders, there comes another scene in which a woman with an alabaster jar of very costly ointment pours it over the head of Jesus. The clueless disciples don’t get it, but Jesus declares this as one more indication of what is to come, the anointing of his body for burial. But there is even more to this anointing since the Messiah was to be “The Anointed” one. Matthew affirms the role of Jesus at this point as the Messiah. It’s an affirmation that will be needed as Israel’s expectation of what the Messiah will be crumbles as the passion unfolds. All through Matthew’s Passion we ought to take notice that the women come off much better than the men. This is the first example of that, and there will be more. The women are more loyal and unselfish and certainly braver. The contrast is shocking. In this scene, the men quibble over the legitimacy of a generous act of love, while the woman manifests the true spirit of discipleship. Then the contrast gets sharper between the woman, who cannot qualify as a member of the Twelve because of her gender, and Judas who appears in the next scene bargaining away his teacher for a paltry thirty pieces of silver. She has just lavished her money on a gift for her master. This happens at the home of Simon the Leper, and we know nothing about him. In Matthew, this woman is unnamed. Jesus interprets her action for us as an anointing for his burial. In Matthew’s Gospel, there will be no report of women coming to the tomb to anoint the body, and there is no Nicodemus with spices for the anointing. It happens here.

This flows very naturally into the next scene which in contrast has Judas going into action. The amount of money is only mentioned in Matthew because it is a prophecy fulfillment (Zechariah 11:12). It is a demeaning sum. In the Book of Zechariah, a slave is gored by an ox, this is the amount in reparation to the master of the slave. In other words, he’s only a slave and not worth much. Matthew offers no motive for the treachery of Judas. While some may want to make greed the motive, the little sum of money makes that improbable. Some want to propose that Judas wanted to force Jesus to become the Messiah they wanted to compel some miraculous event. Matthew is simply not interested in that guessing game. I think Matthew is content to let the mystery of evil stand on its own. Sometimes bad things happen. Sometimes good people do bad things. There doesn’t need to be some other motive. The Jewish leaders who had wanted to delay the arrest of Jesus lose control with the offer Judas makes to them. Now their plan to wait will not work.  Judas is in control of the timing and arrest. This along with the knowledge that Jesus has been showing all along affirms that this is the plan of God unfolding just as God designed not the work of some enemies. 

At this point, Matthew has the cast of characters on stage: Jesus, his disciples, his opponents, and the machinery of betrayal and death begins to turn. It is now the eve of the Passover, and with almost majestic solemnity Jesus, preparing for his last Passover gives precise directions to disciples on how and where the Passover will be celebrated. Following the instructions of Jesus, the Passover celebration begins, and the mood is filled with sadness and exaltation. It is also amusing to me that translations into English (like the popular New American Bible) from Matthew’s Greek mention a “table.” One commentary suggests that the translators were influenced by Leonardo da Vinci’s painting. There is no mention of a table in the original Greek. They were lying on cushions as the custom would have suggested. In that culture, any meal is a sacred moment at which a powerful bond of friendship is celebrated. Eating with someone means something beautiful, powerful, and sacred. When Jesus says: “He who has dipped his hand in the dish with me is my betrayer” there is a disturbance not because this exposes one of them, but because they have all done that. In that circumstance, they all ate out of a common dish. So, when Jesus predicts that someone will violate that sacred bond of friendship, there is a disturbance that raises a question that can find an echo in every human heart: “Is it I, Lord?” As we shall see, they all betrayed him, not just Judas. Here is an example of a technique in Matthew I mentioned earlier. We know something the characters do not know. For us, the betrayer is revealed as each of the disciples uses the word, “Lord”. When Judas asks his question, he says, “Rabbi.” If they thought Judas was a betrayer, they never would have let him leave the room. In Mark’s Gospel, it is unbelievers who address Jesus by that title. Judas seems to fascinate Matthew, and there is more about Judas here than in the other Gospels.

Matthew assumes that his readers know how a Passover meal is celebrated, so there are little details until Jesus says something out of the ordinary. Imagine how surprised those disciples were when Jesus took the bread as was the custom but makes no mention of the ancient exodus as would normally happen. Instead, he says: “This is my body” leading Matthew’s readers to realize that a new exodus will occur. In the ritual, the second cup was filled with red wine symbolic of the blood of the Passover, the blood of lambs, sprinkled on the doorposts of Israelite homes so that the avenging angel would pass over. Again, the words of Jesus are a surprise. He makes no mention of the past, but speaks of the new covenant and the future. Here is that shift always in the shadow of Matthew’s Gospel. There is a new Israel, a new chosen people, a new covenant, and that people will be established by doing this in his memory. With a promise that they shall all drink the fruit of the vine in the Kingdom, they sing a hymn and depart. With that promise of a great reunion in the Kingdom of Heaven, the meal ends on a very hopeful note. They sing the traditional song that concludes the meal, the Hallel which is Psalms 113 through 118. These are psalms of praise. Taken as a whole, they are songs of deliverance.  They are joyful and grateful.

On the way Jesus speaks of their faith being shaken, and Peter speaks up with great bravado. Again, we know something he doesn’t know his promise to never deny Jesus will be broken, and then Peter sleeps. Matthew takes great care to affirm the humanity of Jesus with the Gethsemane scene. Jesus is free to rebel against God’s will, but he learns through prayer to say not my will but yours just as he taught us about prayer. The same three disciples who were with Jesus at the transfiguration are with him now. Then they fell on their faces. Now Jesus falls on his face and they sleep. With terrible irony, Judas is awake and leading a crowd to the garden. On the surface, it would seem that Judas has taken the initiative here and is in charge, but the way Matthew presents this scene, it is Jesus who is in control What happens Jesus could easily have prevented, but he chooses not to do so. Judas calls Jesus “Rabbi” again, and Jesus calls him “friend.” The kiss is really an insult because a student/disciple would and could never be that intimate with their Rabbi/Teacher unless invited to do so. With this detail, Matthew would lead us to see that Judas is repudiating the authority of Jesus. Violence erupts, a sword is drawn, and the disciples flee, and Jesus insists that violence is not the answer nor the greatest power. It is love.

Now begins the second part of Matthew’s passion, the condemnation to death. The charge is a threat to destroy the Temple, and that is serious not because it was God’s dwelling place but because it provided the priestly caste of their livelihood and status. For them, that is most serious. This threat to destroy the Temple was a threat to national identity, self-understanding, and national pride. It was sacrilegious and treasonous. In the end however, the charge is Blasphemy. At this point in Matthew’s Passion narrative, we run right into the fact that this is not history. There are all kinds of details here that are simply in conflict with history. For instance, the Jewish high court would not have convened at night, in a private home on the eve of a major festival. Add to that fact a law which said a capital trial could not be held at night. The only way to reconcile these events is to suppose that there was a quickly assembled inquiry at night with a formal verdict being passed in the morning. It could be argued that this conflict could be explained by the fact that this was extraordinary and required secrecy and haste hence the night trial. However, St Luke has doubts about this because he sets the trial before “the council of the elders of the people” on Friday morning at its regular meeting place. John’s Gospel has no trial of Jesus before a Jewish court. So much for trying to make history out of this. 

Matthew wants us to see more than a rather odd and clumsy effort to make Jesus look guilty and set the conditions for Pilate’s verdict. The focus and purpose of this scene is to provide Jesus with the opportunity to declare the purpose of his mission. This helpless victim is gradually revealed as the builder of the New Temple, the Son of God, the Messiah who sits at the right hand of God. The judges become the judged! The whole scene is framed by the report of Peter’s denial in the courtyard. As the cock crows and he remembers what Jesus had said, he recognizes that in spite of his denial he is loved and he weeps. Caiaphas, frustrated at the silence of Jesus asks a question, and we know the answer. “Are you the Messiah, the Son of God?” Caiaphas ends up doing what Peter cannot do. Yet we could hear what Caiaphas says as bitter sarcasm: “Are you the Messiah”. It’s like saying: “Is this all we get?” The silence of Jesus up to this point is one more example of a refusal to stop what his happening. But he cannot remain silent. So, when the High Priest’s question touches on the truth about Jesus as Messiah, Jesus simply says: “You have said it so.” With that, by assenting to the title Son of God, they have all they need. It’s Blasphemy, and that required the death penalty. Leaving the scene, Matthew switches back to Peter.

When it does come to Peter’s denial, I find it quite interesting that Matthew never mentions his name again. The very prediction of Peter’s denial affirms once again that Jesus is Prophet just as the soldiers mock and taunt him calling him “prophet”. After Peter’s denial, there is another scene in which Jesus is transferred to the Roman Governor. Then it’s back to Judas who, like Peter is overwhelmed with regret and attempts to return the thirty pieces of silver to the leaders confessing that he has betrayed innocent blood. The two betrayers stand in contrast. One repents and weeps. The other does not have repentance because that leads to a change in life. He only has regrets, despairs and then he dies. 

Since only the Roman Governor could pass a death sentence, the “authorities” had to find a way to get what they wanted. Blasphemy would mean nothing to the Roman Governor. So, they switch tactics, and with the Roman Governor the charge is changed to suggest treason as Jesus is presented as King. Dreams which have an important part at the opening of Matthew’s Gospel are suddenly again used as the wife of Pilate intervenes because of a dream. She is only mentioned in Matthew’s Gospel. This whole scene is theological in that it carries the message that the death sentence handed down by Pilate is really the responsibility of the leaders of the people who assume full responsibility resulting in what is stated in verse 43 of chapter 21: “Therefore I tell you, the kingdom of God will be taken away from you and given to a nation producing the fruits of it.” There is no real historical evidence that there really was a custom of releasing a prisoner at Passover time. Luke’s Gospel never mentions this at all. That does not mean it didn’t happen, but the question pushes us to ask what it means. Pilate calls him “famous” The adjective Matthew uses, different from Mark’s is not so dark and threatening. Mark calls him a murderer. Matthew simply says he is famous which makes the choice of the people more interesting to all Christians still tempted to choose someone famous over Christ. Our present-day hero worship of celebrities is the point.

As I said, this whole scene is Matthew’s way of affirming the guilt of the Leaders. This is not something Pilate does, but he does recognize that Jesus could be used as a figurehead by a revolutionary movement. It is important when reflecting upon this and the words: “His blood be upon us and our children” as a theological conviction that Israel as a whole has rejected its Messiah in a final and definitive way and therefore deserves to be deselected as God’s special people. Matthew describes the crowds at this point, and it is important to recall that throughout the Gospel, “the crowds” were always on the brink of acknowledging Jesus as God’s son, but they have not been won over to faith in Jesus. They followed, they marveled, and they praised, but their highest praise, that Jesus is the son of David is inadequate. The crowds never called Jesus “Lord” or “Son of God”, but the disciples do. When thought of this way, as Matthew intended, this is less an attack on Jews as an explanation for the Gentile mission and for the church in which Gentiles are not predominate. This is about rejection not about murder. In a very real way, Israel (the Jewish leaders) hand Jesus over to the Gentiles (the Romans) in an ironic but clearly understood theological statement.

The abuse of Jesus as Matthew presents it leads to the crucifixion. These “soldiers” are not Roman legionaries. They would have been “auxiliaries” not Jewish inhabitants of the area. “Mercenaries” is what we would call them today. They had no love for the Jews, so having an opportunity to abuse the “King of the Jews” was all they needed. They mock the “king”. He gets a scepter (a reed). He gets a crown (of thorns). He gets the royal robe (a soldier’s red cape). 

When presenting the crucifixion, Matthew gives us very little by way of details. There is nothing said about nails or pounding. He simply says: “having crucified”. The details given are not about the victim but about the spectators in this Gospel. First there is Simon the Cyrenian. No details come from Matthew. We are not informed that Jesus is too weak. Simon is simply a silent spectator. There are the soldiers who fulfill a prophesy by offering sour wine to Jesus as they split up his clothing. The two thieves, like the soldiers are negative observers. They say nothing in Matthew’s Gospel. Just their placement on the right and left ironically suggests a royal setting. Since these observers have no lines, there are others who do speak, and that gives them some prominence. These are the people passing by who mockingly quote Jesus about the temple coming down and his messianic claim. For Matthew, this is a refrain from the temptation in the desert during which Satan tempts Jesus to draw on supernatural power and save himself. The leaders of the people are there too speaking about and actually quoting what Jesus has said and done. The message from Matthew through this scene is that those who became Christians had to face a challenge from family, friends, and acquaintances. Matthew’s crucifixion scene speaks to this by showing that the indignities Jesus suffered as Messiah were all in accordance with the prophecies. Israel had expected an all-powerful Messiah, but God had sent one who would renounce the use of force against his enemies and submit instead to suffering and death for “the Son of man came not be served but to serve, and to give his life as a ransom for many.”

The moment of crucifixion is an enthronement: Jesus, crowned, is surrounded by an improbable retinue of two others who die in the same way. The entire crucifixion story as Matthew tells it is one Old Testament Prophecy fulfillment after another. Nearly every detail has an Old Testament reference. The detail of the soldiers casting lots over the clothing of Jesus is just one obvious example. The first readers of Matthew’s Gospel would have understood and connected all these references, images, and details. Of the traditional “Seven Last Words”, Matthew gives us only one: “My God, My God, Why Have You Abandoned Me.” Men and women of faith at that time did not consider it inappropriate to argue with God. Scenes from “Fiddler on the Roof”, if you remember, should confirm that fact. It is not unfaith, but faith that permits Job to call God’s justice into question. What most scholars accept for this moment is that Jesus is praying Psalm 22 which begins by complaining to God. The faith of Jesus is seen by the possessive pronoun, MY. Did Jesus feel abandoned by God? Probably so, why not? Matthew may have wanted to make this point. Separation from God is the price or the consequence of sin. Jesus is paying that price on behalf of others is the point. The offering of the sour wine is refused. It was probably a cruel way of prolonging the agony, and Jesus will have none of that.

Matthew records three events at the moment of the death, an earthquake, splitting of the rocks, and the Temple veil being torn from top to bottom. These are all biblical signs of the end of the world. In a very true sense, the death of Jesus did mark the end of a world without hope and the beginning of new age of God’s Spirit. The tearing of the Temple veil is followed by a Gentile (Roman soldier) confessing faith in Jesus. We can assume that Matthew, is still addressing that community struggling with Gentile inclusion. He sees the torn veil as sign of universal access by all to Jesus. Unique to Matthew’s Gospel is the addition of the men who are with that centurion. They all say those words: “Truly this was the Son of God.” These are Gentiles, not Jews. With this detail, Matthew affirms the place and the faith of Gentiles among the newly chosen People of God. Women are also present leading to the scenes of the burial and the resurrection.

Matthew, as with all the other Gospels describes the burial of Jesus for one reason, to confirm the reality of the death. Remember, in Mark, there is a Centurion dispatched to pierce the side of Jesus to confirm that Jesus is dead. We do not find that in Matthew. He goes straight to the story of Joseph of Arimathea. His action of providing a family tomb is extravagant. Romans threw the bodies of the crucified on the ground as food for scavengers. Jewish law forbids this, but a criminal’s body was not allowed in the family tomb, so there was a common grave. We know from Matthew that Joseph was a member of the Sanhedrin who probably opposed this death. If he had his own tomb, he was a rich man, and with that detail, another Old Testament prophesy is fulfilled. (Isaiah 53,9 “They made his grave with a rich man.”). The Gospel accounts make it clear that there is something special here, and the clean linen cloth emphasizes that. 

Matthew’s concern is not whether or not Jesus is dead, he wants to confront the rumor that the body was stolen. For the leaders, an empty tomb would be an incontestable fact. If it were not empty, the leaders could easily refute any preaching about the resurrection by displaying a corpse. This is a dilemma. So, they come up with that rumor as a way to explain an empty tomb. The placing of the guard is only found in Matthew’s Gospel. It’s one more effort to refute the rumor that the body was stolen. The fact that this rumor existed is in itself an indication that the tomb was empty! Matthew shows the rumor to be false because it is based on the laughable testimony of witnesses who admit to sleeping through the whole event. Now the women come into the scene. There are only two of them this time. There is no way to guess or figure out why two and where the third woman was. Matthew is the only Gospel writer who tells us that the tomb was guarded. There is something ironic here when the Jewish leaders want Pilate to have the tomb guarded. It would seem that they put more stock in a prediction by Jesus that after three days he would rise from the dead. Meanwhile, his disciples seem to have forgotten all about that. Suddenly, these leaders want to join forces with the power of Rome to prevent the resurrection as best they can with a sealed stone and posted sentries. This is all part of Matthew’s effort to confront the rumor of the time that the body was stolen not brought back to life. These guards at the tomb, unlike the ones at the cross do not confess belief. Unbelieving, they became as “dead men.” Yet, like the magi at the beginning of this Gospel, they leave with the same great joy that filled the magi who came to see the new born king. In his appearance to these women, he sends them to his “brothers”. He does not say “disciples” because all is forgiven. 

As Matthew draws this to an end, there is nothing about the resurrection itself. All we get is the effects with two points of view: an empty tomb and the disciples meeting the risen Lord. Again, there is an earthquake. It’s the second one. The first one at the moment of his death when Matthew says, “The tombs were opened and many bodies of the saints who had fallen asleep were raised.” This second earthquake announces another opening. The women went “to see the tomb”. What is important to Matthew is not what they were coming to do, but what happened to them. An angel comes for the first time since the opening of this Gospel. Notice that the angel rolls the stone for them. There is no suggestion that the opening of the tomb is necessary to allow the risen Christ to come out. He has already risen when the angel rolls the stone. The women do not come to see him rising, but to see that he has already risen. The invitation to see the place where he lay is addressed to the same persons who watched the body being placed there, so there is no mistake. It’s not the wrong grave, and the stone was still in place when they got there. Then comes the instructions: to tell and go to Galilee, and with that note, Matthew, once more, emphasis the importance of Galilee making it the place where the story ends because that’s where the ministry of Jesus began.

The presence of Jesus after the resurrection is quite different in each of the Gospels. Yet, it is likely that a common story of the commissioning of the Twelve is shared by Matthew, Mark, and Luke. However, each of them relates this event from the perspective of their own theology. The location says something. Mark has it happen in Jerusalem, Luke and John have it happening in Galilee. Matthew, who is the focus for us right now places the appearance where?  On a mountain! Several times in Matthew, important events occur on the mountain: the final temptation, the transfiguration, and then there is THE mountain of the Beatitudes. These final verses are unique to Matthew’s Gospel. Jesus comes as the Son of Man to found and commission his church. While he sent his apostles only to the land and people of Israel during his public ministry, he now sends the eleven to all nations, with baptism, not circumcision as the initiation rite, and with his commands, not the Mosaic Law, as the final norm of morality. Here for the only time in this Gospel the address is to “the eleven”, a sad reminder that Judas is lost. What they saw there on that mountain is not given to us. Matthew is more concerned with what is said. All through chapters 24 to 26 “Son of Man” is the title Matthew uses for Jesus. Then he changes in Chapter 27 to “Son of God.” Finally, in this last chapter, the title, “Jesus” is the only one Matthew uses to make certain that there is a connection between the risen Lord and the earthly Jesus. Matthew tells us that when they saw him they worshipped him but some doubted. The word, “doubt” here means hesitation. Jesus approaches them Matthew tells us. He speaks first of himself, then to them with the words of commission, and finally the most comforting and reassuring words in all of the Gospel: “I am with you always to the end of the age.”

Our scientific age and our need for scientific proof for something to be real or true crashes when it comes to the Resurrection and that Empty Tomb. So, we like to soften the reality that we cannot explain by suggesting that the disciples felt that Jesus was still with them in spirit. Add to this the fact that the details presented by all four Evangelists have huge discrepancies: who first discovered that the tomb was empty?  When did they do so? How and when was the stone rolled away? Was there one angel or two? Or was there any angel at all? Early Christians were not very concerned about detail accuracy. This is a faith story intended for believers. Non-believers will never be convinced of anything about an empty tomb. This is not so much about Jesus as it is about God.  To believers, there is no doubt at all that God could raise Jesus from the grave. The purpose is to ask a question: “What is this story telling us about God?”

The cry of Jesus on the cross is answered. At the same time, we must avoid thinking that the resurrection was just automatic because after all, Jesus was divine. That thinking deprives Good Friday of its significance. If the resurrection was because Jesus was divine, then the whole business of the cross was just an act a charade. Matthew insists that this is God’s act. To make that as clear as possible, Matthew uses the passive voice of the verb: “He has been raised.” The empty tomb is not proof of anything. It is a sign of the resurrection. The resurrection is not a carefully constructed myth but an inexplicable event. The story is only believable because God is believable.