Mark 12:13-17-- Pay Up

Then they sent some of the Pharisees and Herodians to Him in order to trap Him in a statement. They came and said to Him, "Teacher, we know that you are truthful and defer to no one; for you are not partial to any, but teach the way of God in truth. Is it lawful to pay a poll-tax to Caesar, or not? Shall we pay or shall we not pay?" But He, knowing their hypocrisy, said to them, "Why are you testing me? Bring me a denarius to look at." They brought one. And He said to them, "Whose image and inscription is this?" And they said to Him, "Caesar's." And Jesus said to them, "Render to Caesar the things that are Caesar's, and to God the things that are God's." And they were amazed at Him. 

The leaders of Jerusalem continue the verbal war with Jesus by sending Pharisees and Herodians to trap him.  After offering some flattery to cause him to give a careless statement, they ask him whether they should pay taxes to the Romans or not.  Because Jesus was proclaiming himself king, they figured that he would say taxes are unnecessary to pay, which would be a popular answer with the people, and the Romans would then arrest him for rebellion.   

However, Jesus completely turns the tables on them.  He understands their “hypocrisy”, their false attitude, and challenges them. He asks them for a denarius, which is a Roman coin.  Not all Jews carried Romans coins because there were Jewish coins printed in Judea and Galilee that did not have images on them.  But the Pharisees and Herodians had a Roman coin.  Jesus then points out that the coin has an image, and that image was of Caesar-- a foreign god.  So he implied that his opponents brought an image into the Temple, where they were having the discussion.  

But even that isn’t his direct answer.  He says that since the coin has Caesar’s image on it, then it belongs to him.  Therefore if Caesar asks for it back, it is our responsibility to give it to him.  Then Jesus continues the statement with the principle that whatever is God’s should be given to God.  The principle of the coin is applied to God—what has God’s image?  According to Genesis 1, humanity has God’s image.  Therefore, every person should be giving to God their existence, their bodies and being. 

Every item bears the stamp of the maker, and that maker is the ultimate owner, the one to determine the proper use of the item.  Every bit of money is stamped with the owner, and we have to abide by the use of that money, determined by that owner, whether for good or for ill.  Those who wish to avoid income tax should recognize that the money is not their own and that the owner requires a part of their money as payment for the use of it.  If we don't like that system, we can always not use money.

Even so, human life is God's life, stamped with God's ownership.  We may not recognize that ownership, and not give to God what He is owed-- our devotion, trust and love-- but that doesn't keep us from having to pay the cost anyway.  God's tax on our lives is our love of Him and of each other.  We'd better pay up.

Mark 12:1-12-- The Meaning of the Cross

And He began to speak to them in parables: "A man planted a vineyard and put a wall around it, and dug a vat and put a tower in it, and rented it out to vine-growers and went on a journey. At the harvest time he sent a slave to the vine-growers, in order to receive some of the produce of the vineyard from the vine-growers. They took him, and beat him and sent him away empty-handed. Again he sent them another slave, and they wounded him in the head, and treated him shamefully. And he sent another, and that one they killed; and so with many others, beating some and killing others. He had one more to send, a beloved son; he sent him last of all to them, saying, 'They will respect my son.' But those vine-growers said to one another, 'This is the heir; come, let us kill him, and the inheritance will be ours!' They took him, and killed him and threw him out of the vineyard. What will the owner of the vineyard do? He will come and destroy the vine-growers, and will give the vineyard to others. Have you not even read this Scripture: ‘The stone which the builders rejected, this became the chief corner stone; This came about from the Lord and it is marvelous in our eyes'?" And they were seeking to seize Him, and yet they feared the people, for they understood that He spoke the parable against them. And so they left Him and went away.

Jesus tells a parable directly to and about the leaders of Jerusalem.  Jesus begins the parable with words from Isaiah 5:1-2, which was also spoken to the leaders of Jerusalem in his day.  An owner plants a vineyard and then hands it over to managers to care for it.  The owner wanted some of the fruit, but every servant he sent they beat.  Finally, the owner decides to send his son, but they kill the son.  Then the owner would kill the managers and give the vineyard to another.  

The managers were the leaders of Jerusalem—the priests and elders who ruled the Jews of the world.  The vineyard was Israel, scattered throughout the world.  The slaves were the prophets over the years, who were persecuted and killed—for example, Isaiah who was sawn in two, and Jeremiah who was put in jail and thrown down a well.  The Son, of course, is Jesus.  The way Jesus speaks of the Son here is that he is the representative of God, having the full authority of the Father.  So Jesus is predicting that the very people who he was speaking to would kill him, and that God, in turn, would destroy them as punishment—which is, in fact, what happened.  Jesus was killed in 33AD and Jerusalem and the Sanhedrin and the priesthood was destroyed in 70AD.  

Jesus then uses one more verse to prove his point—Psalm 118:22-23.  This Psalm is considered to be about the Messiah, the coming king of Jerusalem.  And it is clear that the “builders” or current rulers would reject the Messiah, or chief cornerstone.  Jesus quoting this implies that he agrees with the assessment given by his disciples two days earlier—for they quoted Psalm 118 to proclaim Jesus the king of Jerusalem.  The verses were clear to the leaders of Jerusalem, and they determined that when the time was right, they would arrest him.

This passage is, interestingly enough, the only one where Jesus fully explains his reason for dying.  He is putting himself in a position to be killed by the leaders of the Jewish people so that they would be taken out of leadership.  Jesus is clearly planning that his resurrection would give him an opportunity to their their place as head of the kingdom of God. 

In order to obtain God's strength, we must first surrender that strength.  In order to obtain leadership, we must surrender leadership.  In order to obtain God's life, we must surrender our lives.  The way of exaltation is through emptiness.  The only way to truly change the world is to allow ourselves to die for the world.  Jesus knew this and called us to this very path.

Do we have the boldness to take up His cross?

Mark 11:27-33-- Truth for Evil's Sake

They came again to Jerusalem. And as He was walking in the temple, the chief priests and the scribes and the elders came to Him, and began saying to Him, "By what authority are You doing these things, or who gave You this authority to do these things?" And Jesus said to them, "I will ask you one question, and you answer Me, and then I will tell you by what authority I do these things. Was the baptism of John from heaven, or from men? Answer Me." They began reasoning among themselves, saying, "If we say, 'From heaven,' He will say, 'Then why did you not believe him?' But shall we say, 'From men '?"— they were afraid of the people, for everyone considered John to have been a real prophet. Answering Jesus, they said, "We do not know." And Jesus said to them, "Nor will I tell you by what authority I do these things."

Jesus had made quite an impact in Jerusalem in the two days he was there.  The first day he was proclaimed as the king of Jerusalem by many people.  The second day he threw tables and money around the temple, proclaiming it to be unclean.  The leaders in Jerusalem are stunned and offended by these actions.  The first implied that their leadership would be replaced.  The second clearly proclaimed that their handing of the temple was evil before God.  And Jesus’ act in the temple might also imply that he was predicting the destruction of the temple.  So the leaders of Jerusalem wanted to know why he thought he could do these things.

The three groups that were confronting Jesus here were the scribes, who were Bible experts, the elders, who were members of the ruling body called the Sanhedrin and the ruling priests.  These were leaders of all Judaism, throughout the world.  And these were the people Jesus was confronting from the time he proclaimed God’s kingdom to be coming.  They are fundamentally content with the status quo and wants to keep things as they are—Jesus, on the other hand, is proclaiming radical changes.  So they want to know why Jesus had the right to do what he was doing—who gave him the authority.

Of course, the simple answer would be that Jesus received this authority from God—Jesus and John heard the voice from heaven.  But instead of giving them the simple answer, Jesus said he wanted to know what they thought of John’s proclamation—was it from God or not?  This question was essential to Jesus’ answer.  If they thought that John was sent from God, then they could accept Jesus—but if they did not, they would not accept him.  Mark then allows us to hear their discussion with each other—they didn’t really believe in John’s proclamation, but they didn’t want to say so publicly.  And if they said John was sent from God, then Jesus would rebuke them.

So they took the safe course—they said they didn’t know.  Jesus replied that since they refused to commit themselves one way or another about John, then he wouldn’t answer their question.  If he answered them, it would open himself up to a public rejection.

Most of the time, when we ask a question, we want to have an answer.  But the gospels are full of people who ask questions in order to avoid other questions, to trap someone, to avoid responsibility.  

Curiosity is good and it is a human trait God created in us.  But we can use the veneer of what is naturally human to be cruel, to be underhanded and to be passive-aggressive.  If we use a question in this way, we can always say, "It was just a question... sheesh... why make such a big deal about it?"  

Other times, people will ask a question that shouldn't be answered, even if it is sincere.  If the Nazis come to your door and ask if Jews are there, that's not a question that should be answered.  Hate uses truth for evil purposes. 

It is a sad thing when we use what is good for the purpose of evil.  What a sad world we live in that it happens all the time.

Mark 11:19-26-- Conditional Love

When evening came, they would go out of the city. As they were passing by in the morning, they saw the fig tree withered from the roots up. Being reminded, Peter said to Him, "Rabbi, look, the fig tree which You cursed has withered." And Jesus answered saying to them, "Have faith in God. Truly I say to you, whoever says to this mountain, 'Be taken up and cast into the sea,' and does not doubt in his heart, but believes that what he says is going to happen, it will be granted him. Therefore I say to you, all things for which you pray and ask, believe that you have received them, and they will be granted you. Whenever you stand praying, forgive, if you have anything against anyone, so that your Father who is in heaven will also forgive you your transgressions."

After Jesus’ prophetic act in the Temple, the disciples passed by the fig tree again and they noticed that it was withered completely.  Peter spoke to Jesus in surprise that Jesus’ curse was so quickly achieved, and so thoroughly.  

But when Jesus cursed the fig tree, he wasn’t just speaking of the tree itself, but of the leaders of Judea—the priests and scribes and Sanhedrin.  They have defiled the Temple of God with their policies, and not allowed God’s people to worship him—thus they had no fruit of devotion to God or love of one’s neighbors (this is the point of Luke 13:6-9, which is probably based on this incident).  

Jesus answered Peter’s statement, not as if he were speaking about the fig tree, but about the temple.  Jesus spoke about prayer in general, and the central place of prayer—where prayers are heard and answered—is the Temple (See II Chronicles 7:15-16).  However, Jesus is declaring that any place is good for prayer, if one has faith.  The “mountain into the sea” saying was a common saying among Jewish people, speaking of anything impossible.  Thus, Jesus declares that anything impossible can be heard and answered by God, if the one requesting it has faith—with or without the Temple.  

Jesus also places one more requirement on prayer—that to be accepted by God, we also have to accept those who have sinned against us.  If we do not forgive those who sin against us, God will not forgive us. Thus, Jesus' requirement for prayers to be heard is faith and forgiveness, not proximity to the Temple.

God loves everyone, but not equally.  God, Jesus says, gives food to all and rain to all and opportunity to His grace to all.  But God doesn't answer everyone's prayer, or give everyone ultimate salvation.  Everyone has the opportunity for it all, but Jesus said that the wealthy and the condemning will have a harder time of it.

Certain kinds of God's love have conditions.  Not everyone is going to have every prayer answered, just because they pray.  They need to have faith, or trust in God's requirements for answering our prayer.  God won't just make us rich, as much as we might believe, because we won't show true faith by conforming to God's compassion and sacrifice.  God won't heal our heart because we refuse to forgive those who hurt us.  

Often we have to take the baby steps before God will give us the opportunity to run.

Mark 11:15-18-- Turning It Right-Side-Up

Then they came to Jerusalem. And He entered the temple and began to drive out those who were buying and selling in the temple, and overturned the tables of the money changers and the seats of those who were selling doves; and He would not permit anyone to carry merchandise through the temple. And He began to teach and say to them, "Is it not written, ‘My house will be called a house of prayer for all nations'? But you have made it a rebels’ cave." The chief priests and the scribes heard this, and began seeking how to destroy Him; for they were afraid of Him, for the whole crowd was astonished at His teaching.

After investigating the Temple area the day before, Jesus takes action.  Immediately upon entering the Temple area, he begins to throw out anyone buying, selling or exchanging money in the temple area—he even cast out those who were carrying possessions around.

The problem with the practices Jesus was stopping was twofold:
a.  The temple is a place of holiness, and nothing unholy should enter into the temple place.  In the ten commandments, one thing that is exceedingly unholy is an image of anything on earth, especially in order to worship it (Exodus 20:4-5).  The Jewish people were extremely sensitive to this, and held a non-violent riot a number of years before Jesus’ entrance into Jerusalem to declare that Roman standards with images would not be allowed in Jerusalem.  Yet there were images of people on the coins they brought into the Temple area—and this is an abomination.   It makes the Temple a place of rebel bandits (not thieves), for they are serving images, not God (which is the point of the passage Jesus’ quotes, Jeremiah 7:9-11).

b. The Temple has a number of different sections—the Holy of Holies where the high priest alone went into God’s presence; the Holy place which is open to every male Israelite who worships Yahweh; and the outer court, called the court of Women and Gentiles.  It is this outer court that the sacrifices were held, and it was the only place where women and those not born Israelites could worship God.  And it is in this outer court where the buying and selling was taking place, which was preventing the women and gentiles to worship.  Jesus declares the purpose of the temple in the words of Isaiah 56:7—The temple is a place to be able to focus prayer on God.  And it is to be open to all the nations.  But the practice of  buying and selling in the outer court does not allow the nations to pray.

The priests were very upset with Jesus, because it was a declaration of the High Priest and the ruling elders that allowed the buying and selling to go on in the outer court.  They would arrest him for ceasing what the law allowed.  They could also be angry because his violent action might imply that the temple would be destroyed—perhaps by Jesus himself.  But they couldn’t argue with his use of Scripture, and so they let him be.

One other aspect is that such policies are determined by the high priest.  Jesus isn't going through the usual channels of changing things in the temple by going through the priestly system, or even by speaking to the high priest.  Rather, he is just changing the make up of the temple, setting things right, as if he were the high priest himself.

Jesus had gone to the Temple many times in his life.  As an observant Jew, he needed to go to the Temple at least once a year, perhaps three or four.  Jesus had seen the wrongs at the temple many times before.  He knew that women and Gentiles were being kept away from the Emperor of the Universe, away from His love and grace.  But he didn't do anything about it, until this time.

Why did he wait?  Because he knew it was one of the last things he would do.  In order to accomplish this work, he had a lot of groundwork to lay first.  He needed to give his disciples an interpretation of the law.  He needed the kingdom of God to be based on healing and resurrection.  He needed to establish, in secret, his real identity.  And then he could do this radical work, which would eventually end his life.

Let no one tell you that Jesus' path is the quiet path.  That it is the path of only gentleness, only humility.  There is a time to toss the tables, a time to make a scene, a time to call out those who keep people from God.   But let no one tell you that the time for radical action is any time or every time.  It must be done carefully, with God's direction and with much wisdom. 

May God give us this wisdom and this boldness.

Mark 11:11-14-- Poor Fig Tree!

Jesus entered Jerusalem and came into the temple; and after looking around at everything, He left for Bethany with the twelve, since it was already late. On the next day, when they had left Bethany, He became hungry. Seeing at a distance a fig tree in leaf, He went to see if perhaps He would find anything on it; and when He came to it, He found nothing but leaves, for it was not the season for figs. He said to it, "May no one ever eat fruit from you again!" And His disciples were listening.

In this section in Mark, from 11:11 to 11:26, action goes back and forth from the Temple to a fig tree that Jesus curses.  The two stories are connected in Mark, the fig tree being an illustration of the leadership in Jerusalem who is in charge of the Temple.  In this first section, Jesus comes into Jerusalem after the procession declaring him king, and he investigates the temple, as if he is looking for something.  Jesus was not actually staying in Jerusalem, but in Bethany, a town just outside of Jerusalem.  After he had spent the night out, he and his disciples were returning to Jerusalem and Jesus spies a fig tree.  After seeing it had no fruit, Jesus curses it.  But the surface reason—that it had no fruit—seems unreasonable for a curse.  Yes, he was hungry, but it was not the season for figs.  Is he just cursing out of anger?  It seems unreasonable, but perhaps we shall see another reason for his cursing.

There are a number of times when Jesus just seems grumpy.  I mean, really, why curse a poor fig tree without fruit?  Don't you think the tree's got enough problems?

But Jesus didn't harm in anger.  He was looking for a teachable moment, and he was making sure that his disciples were paying attention.  Not because he wanted them to learn the right words to curse with.  But because they needed to learn.

There is a time to feign anger in order to teach.  All things, even anger, must be used for the benefit of others.

Mark 11:1-10-- Show, Don't Tell

As they approached Jerusalem, at Bethphage and Bethany, near the Mount of Olives, He sent two of His disciples, and said to them, "Go into the village opposite you, and immediately as you enter it, you will find a colt tied there, on which no one yet has ever sat; untie it and bring it here. If anyone says to you, 'Why are you doing this?' you say, 'The Lord has need of it'; and immediately he will send it back here." They went away and found a colt tied at the door, outside in the street; and they untied it. Some of the bystanders were saying to them, "What are you doing, untying the colt?" They spoke to them just as Jesus had told them, and they gave them permission. They brought the colt to Jesus and put their coats on it; and He sat on it. And many spread their coats in the road, and others spread leafy branches which they had cut from the fields. Those who went in front and those who followed were shouting: "Hosanna! Blessed is he who comes in the name of the Lord; Blessed is the coming kingdom of our father David; Hosanna in the highest!”  

Now Jesus is entering Jerusalem.  In the book of Mark, this is the beginning of the end.  The prophecies Jesus declared are now being set up, and the tension increases until Jesus’ death.  

Jesus prepares for his entrance by telling his disciples to get a colt.  While the kind of colt isn’t described in this version of the story, but since donkeys were much more available to Judeans than horses, we can assume (as other versions say outright—Matthew 21:2) that it is a donkey.  How the colt was gained, we aren’t sure.  Did Jesus know the man from whom the disciples borrow the colt, and it was agreed that Jesus would borrow it when the time was right?  Was it a miracle?  Did the man allow anyone who declared God’s name to borrow his things and Jesus knew about this?  We don’t know.  All we know is the disciple’s perspective—Jesus gave them vague instructions and they easily borrowed the colt.  

The way of borrowing it, though, is not as important as the reason for borrowing it.  Jesus was interested in making his entrance into Jerusalem an event that would be noticed.  In riding a colt, he is purposely fulfilling Zechariah 9:9, which say that Jerusalem’s king would enter the city on a donkey colt.  Jesus’ disciples picked up on the meaning, and they piled their outer garments on the colt, so Jesus could show his mastery over them by sitting on their coats.  

As Jesus entered Jerusalem, others saw him.  They were clearly people who knew him, but they may not have been people who followed him.  But these others—possibly residents of Jerusalem—spread their coats on the road before him, declaring his mastery over them. (Other gospels say that it is his disciples honoring him at this time.)  Others spread branches before him, as one would do when a victorious captain or ruler of a city is returning to his city.  Still others were quoting Psalm 118:26, which was understood to be a passage about the coming Messiah.  These who were quoting Psalm 118, also called David “our father”.  But David was not the father of all Israel, nor even all Judea.  He is the father of those who considered themselves to be in the ruling line—those who could possibly be declared king.  And they are showing their submission to Jesus.  The whole scene is showing one thing—Jesus is the Messiah, the true ruler of Jerusalem.  Clearly, those who ruled Jerusalem at this time would not take kindly to this event, as it would indicate that the people would like them deposed and Jesus put in their place.

The tight-lipped Jesus

There are many scholars who say that, in a historic analysis, Jesus never clearly called himself messiah. That may be true in his words.  But we have this one action, which is attested to by all four gospels, in which Jesus clearly declared himself the king of Jerusalem, and almost all the residents of Jerusalem understood this.

Jesus' followers, mostly from Galilee, might not have known the prophecy of Zechariah that the king of Jerusalem would come in on a young colt.  Why is this such a big deal?  Because no self-respecting victory parade would have the focus of the parade be put on a colt, especially one on which no one had ridden.  Such an animal would be short, and he might buck or refuse to move. Someone looking to be exalted and honored would ride an experienced horse.  So it would be a rare thing for the head of any parade to ride a colt. Unless that person was fulfilling a specific prophecy.

Jesus fulfilled his own prophecies, as often as he could.  He purposed to be seen as messiah and king, but rather than just saying it outright, he wanted to let the Scriptures do the talking.  Often we don't need to say things directly.  All we have to do is show through our actions what God wants us to do.  The most important people will get the message.

Mark 10:46-52-- Faith is a Highway

Then they came to Jericho. And as He was leaving Jericho with His disciples and a large crowd, a blind beggar named Bartimaeus, the son of Timaeus, was sitting by the road. When he heard that it was Jesus the Nazarene, he began to cry out and say, "Jesus, Son of David, have mercy on me!" Many were sternly telling him to be quiet, but he kept crying out all the more, "Son of David, have mercy on me!" And Jesus stopped and said, "Call him here." So they called the blind man, saying to him, "Take courage, stand up! He is calling for you." Throwing aside his cloak, he jumped up and came to Jesus. And answering him, Jesus said, "What do you want me to do for you?" And the blind man said to Him, "Rabboni, I want to regain my sight!" And Jesus said to him, "Go; your faith has made you well." Immediately he regained his sight and began following Him on the road.

Jesus now enters into Jericho. This is in the land of Judea, and Jesus is getting close to Jerusalem, although he is not going a direct route, but he went first to the east of Jerusalem.  

Bartimaeus’ full name is given, so he is probably known to disciples after the death of Jesus.  The blind man calls out to Jesus as the “Son of David”, or the Messiah—this title is used again later (Mark 12:35).  So he understands Jesus to be the Messiah and is pleading for mercy from this king. 

He was yelling loudly and incessantly—frankly, he was making a scene.  People told him to be quiet, to not make a scene, but since he was not getting the Messiah’s attention, he kept on, ignoring those trying to quiet him. Rather than assuming what he wanted, Jesus asked him.  The blind man wanted to be healed, and Jesus obliged him.  The term “Rabboni” is Aramaic for “rabbi”, which means “master” or “lord” and is often used for teachers.  

Jesus declares that his faith has made him well.  Bartimaeus showed faith in a number of ways: a. He called Jesus the Messiah, b. he persisted in crying out for salvation, even when others told him to be quiet and c. he insisted that Jesus had authority over his blindness.  After his healing, he remained with Jesus, following him as a disciple—which no other one healed does in Mark (although the demoniac in Mark 6 asks to). 

Different people reacted different way in relation to Jesus, even when the reaction was positive.  Niccodemus believed that there was something special about Jesus, but he couldn't put his finger on it.  Others, like the woman at the well, boldly proclaimed who Jesus was.  Some were healed by Jesus, but didn't really want to have anything to do with him (nine lepers).  Others followed Jesus without really understanding him.  Then there is the rare person like Bartimeus who immediately followed Jesus after his healing.

Jesus talked to them all, encouraged them all to go deeper in their faith.  Jesus understood that faith wasn't a one time act, but a process that many would take their whole lives to work out.  He was patient with them all, and didn't expect more out of them then they could give.  He rebuked when necessary, sometimes gently, sometimes firmly.  But Jesus never gave up on any, except those who rejected him without trying to understand.  

Often we reject people because they aren't on our level of faith.  We think they are incomplete in their faith, and they couldn't possibly be pleasing to God.  Well, they don't have their whole faith.  Neither do we.  If we looked at our younger self in faith, we might condemn that person as well.  But God didn't and doesn't.  He knows that faith is a path, and we are all in the middle of walking on it. 

Mark 10:41-45-- Slaves of Love

Hearing this, the ten began to feel indignant with James and John. Calling them to himself, Jesus said to them, "You know that those who are recognized as rulers of the Gentiles lord it over them; and their great men exercise authority over them. But it is not this way among you, but whoever wishes to become great among you shall be your servant; and whoever wishes to be first among you shall be slave of all. For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."

The other disciples were upset that James and John had the guts to ask for the top leadership positions in the coming kingdom.  Some were upset at their forwardness, but surely others were upset because they didn’t think of it first.  

Jesus, hearing this upset at James and John, determined that it was time to hold a seminar on leadership.  Jesus first describes the way that Gentiles lead.  Gentiles, Jesus said, rule with their own benefit in mind.  They control others for their own honor, so that everyone will know that they are great.  

Leadership in God’s kingdom, however, will be the opposite of this. The great will be a “server”.  The most important among the leadership will be a “slave”.  This seems to work on a number of levels.  First of all the terms used—“server” (deacon in Greek) and “slave” are used in the New Testament as titles.  “Deacons” are those who help the poor and do administrative work in a congregation (Romans 16:1; Acts 6:2-3; I Timothy 3:8).  The most important leaders of the church are called “slaves of Christ” (Romans 1:1; II Peter 1:1).   These titles of “slave” and “servant” keep one humble in the midst of lofty titles, such as “Most Reverend” or “Excellent”, as the Latin tradition is.  But these titles also indicate something about the kind of work they do.  They are not to act for their own benefit, but they are to act for the benefit of others—serving, leading for the sake of other’s needs.  

And also, these are not to be lofty positions, but those in these positions should remain humble.  This does not mean just a lack of pride, but taking on tasks and suffering rebuke and persecution that would befit only the lowest of society.  As the best example of this, Jesus presents himself.  He spoke of his own persecution and death three times now.  He was heading to Jerusalem, not to take on a position of glory, but to experience the most humbling death on earth—crucifixion.  And he was not going to Jerusalem so that he would be benefited.  Rather, he was going for the benefit of many.  Specifically, he was allowing himself to be a ransom—a price paid to free someone from slavery.  Jesus knew that his death would open up the way to begin God’s kingdom, which would offer everyone a way to be reconciled with God and to fulfill God’s promises on earth.  Jesus was ready to suffer humiliation for the sake of all.  And this is the kind of leadership he was expecting from the disciples.

Leadership in the church is a tempting proposition.  It isn't like the first century, when leadership in the church was very likely to be a death sentence.  We look at popular church leaders and see their fame, their charisma, their educated air, the respect they obtain, the influence they wield and (sometimes) their professional status and salary.  They obtain everything good the world has to offer.

Yet it seems that Jesus has no respect for these kinds of leaders at all.  The respected, comfortable leader isn't really the Jesus-leader that Jesus wants from his followers.  The real leader is the slave of love.  They are the ones who will surrender their salary so another can eat.  They are the ones who will stand with the hated of society, and so be tarred with their brush.  They are the ones who are always looking for the benefit of others and so often their needs remain unmet.  They refuse the lofty titles of "Father" or "Reverend", never taking away the glory of God. 

The most honored leaders in Jesus' kingdom does dishes and cleans up vomit.  They wash clothes and move the possessions of the needy.  And if someone else needs glory more than they, they will let them have it.  The only glory they need is the appreciation of God.  These leaders are few and far between, but if you look for them you can find them.  There may be good speakers and good teachers, but these are the leaders we should follow.

"The slave of love goes to bed each night as if he had been beaten." 

Mark 10:35-40-- Will You Drink the Cup?

James and John, the two sons of Zebedee, came up to Jesus, saying, "Teacher, we want You to do for us whatever we ask of You." And He said to them, "What do you want me to do for you?" They said to Him, "Grant that we may sit, one on your right and one on your left, in your glory." But Jesus said to them, "You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?" They said to Him, "We are able." And Jesus said to them, "The cup that I drink you shall drink; and you shall be baptized with the baptism with which I am baptized. But to sit on my right or on my left, this is not mine to give; but it is for those for whom it has been prepared."

As stated in the last post, Jesus’ method of gaining leadership of the kingdom of God was for himself to be rejected, tortured and killed by the current leadership.  The disciples, however, believed in gaining leadership the old-fashioned way—by connecting with powerful people.  Jesus was powerful, and was going to be the King of Israel, they firmly believed.  So James and John decided to move ahead of the pack and just ask Jesus about gaining the top positions in the new kingdom, right next to Jesus.  

Jesus responded to their request by mentioning that they had no idea what they were asking.  Jesus speaks of the suffering he has to go through, and asks if they were willing to do the same.  When Jesus speaks of “the cup”  it is almost always in the context of suffering and martyrdom (Mark 14:23-24; 14:36; John 18:11).  Baptism is associated with a dangerous passage across water, including death (Luke 12:50; Romans 6:4;I Corinthians 10:1-2; Colossians 2:12;  I Peter 3:21)—although the disciples could have misunderstood and thought he was speaking of simple cleansing by water (Luke 11:39 uses the word “baptize” to indicate washing).  

Clearly, the disciples thought that the requirements he was asking them to do was a simple matter.  He indicated that they would suffer as he.  But then he disappointed them.  For the Father is the one who knows who will be in the topmost leadership positions in the kingdom, and the Son has no authority to offer them to anyone.

At some point in our experience of following Jesus, he will ask us, "Are you willing to drink the cup I drank?"  Of course, if we are confronted by him like James and John were, we would say, "Yes, of course, Lord.  We'll follow you anywhere.  Just ask. Whatever you want."  But Jesus just sits back and waits.  Waits to see not what we say, but what we do.

James and John, of course, ran at first sight of Jesus being arrested.  This is because they thought that suffering would come in the context of fighting, in defending Jesus.  But Jesus didn't want defense.  He didn't want others to suffer at the hands of his disciples.  It was his purpose to suffer and his disciples to suffer with him.

What will we do, when the moment of trial comes?  Will we accept the suffering of Jesus, or will we pass on the cup?  Will we accept difficulty and risk and suffering for the sake of Jesus and love, or will we back off?  Most likely we will hesitate and scatter at first.  But, like John who turned back to sit at the foot of the cross and like James who was the first of the twelve to die a martyr's death, we will have a chance to re-consider Jesus' question. 

Mark 10:32-34-- After the Storm

They were on the road going up to Jerusalem, and Jesus was walking on ahead of them; and they were amazed, and those who followed were fearful. And again He took the twelve aside and began to tell them what was going to happen to Him, saying, "Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and the scribes; and they will condemn Him to death and will hand Him over to the Gentiles. They will mock Him and spit on Him, and scourge Him and kill Him, and three days later He will rise again."

Jesus was heading toward Jerusalem, and that disturbed the disciples greatly.  The leaders that came from Jerusalem already rejected Jesus, even calling him a representative of Satan (Mark 3:22)!  So they knew that there would be some kind of confrontation in Jerusalem, which they didn’t want to face.  Jesus, however, was confident, knowing that he would be rejected, condemned and then sentenced to be killed.  He knew that the leaders in Jerusalem would do any manner of persecution to him—including mocking, spitting, lashing and killing.  But he was also confident in God’s vindication of him as he is resurrected.  The disciples, of course, was confident in no such thing.  

It is always good to rely on God's promises.  God promises us that we will suffer.  That's a promise.  I've often wondered why people worry so much about the good suffering-- Jesus said it would happen, so why fret?  Just enjoy the ride.  And remember, God is always there to vindicate you when it is all done.  After the storm comes the peace, never before.

Mark 10:28-31-- The Biggest Gamble

Peter began to say to Him, "Behold, we have left everything and followed you." Jesus said, "Truly I say to you, there is no one who has left house or brothers or sisters or mother or father or children or farms, for My sake and for the gospel's sake, but that he will receive a hundred times as much now in the present age, houses and brothers and sisters and mothers and children and farms, along with persecutions; and in the age to come, eternal life. But many who are first will be last, and the last, first."

All the disciples are uncomfortable with the conversation they have been having with Jesus.  They found out that it is difficult—almost impossible for rich people—to be saved.  And that everyone must sell their possessions and give to the poor.  Peter then personalizes the issue Jesus brought up—“Well, Lord, we haven’t sold everything we had.  So we haven’t obeyed you in this way.  But we want to be saved.  And we have left everything we had in order to follow you—is that enough?”  

Jesus replies in the affirmative and speaks of what those have given up will gain.  Those who have given up things for the sake of Jesus includes those who have left their living spaces for Jesus, those who have left their family for him, and those who have quit their jobs or their inherited land.  

They who give up these things for Jesus, or for the message of Jesus—specifically the message that the kingdom is coming and everyone needs to prepare for the next age—will gain the following things:  First of all, they will gain more houses.  In Mark 6:10-11, the disciples of Jesus who are proclaiming Jesus’ message will find other houses to live in.  Secondly, they will gain additional family—many, many more family members.  In Mark 3:33-35 this family are those who are disciples of Jesus, who are obeying God’s word.  

Also, Jesus says, they will gain persecutions.  In Mark 13:9-13  Jesus says that those who are disciples of Jesus will gain terrible trials and suffering before the end.  But, Jesus says, in the end, they will gain eternal life.  Jesus is presenting a very different idea of gaining God’s blessing—he is saying that one must surrender everything he or she has—his whole life—and then receive only what God provides, including persecution from those who do not understand God’s ways.  Only when one gives up on this age will the next age be open to them.  This goes hand-in-hand with Jesus’ teaching on the cross (Mark 8:34-38), and his own passion that he prophesied is soon coming (Mark 8:31).

In following Jesus, our whole value system turns upside down:
We surrender what is most important to us to gain the unseen.
We obtain resources we would have never thought possible.

We rejoice in the suffering that makes our lives difficult.

But if we do not surrender, we cannot enter.
If we don't share, we gain nothing from others.
If we avoid suffering, we never gain the benefits.

Following Jesus is taking the biggest gamble, for the greatest reward.

"Dear God, I am so afraid to open my clenched fists!
Who will I be when I have nothing left to hold on to?
Who will I be when I stand before you with empty hands?
Please help me to gradually open my hands
and to discover that I am not what I own,
but what you want to give me.
And what you want to give me is love,unconditional, everlasting love."

-Henri Nouwen

Mark 10:23-27-- How Hard Is It?

And Jesus, looking around, said to His disciples, "How hard it will be for those who are wealthy to enter the kingdom of God!" The disciples were amazed at His words. But Jesus answered again and said to them, "Children, how hard it is to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." They were even more astonished and said to Him, "Then who can be saved?" Looking at them, Jesus said, "With people it is impossible, but not with God; for all things are possible with God."

The man Jesus was just speaking with left sadly because of the difficulty to follow the command, “Sell your possessions and give to the poor.”  This command is given to all the disciples in Luke 12:33, and is also stated more obscurely in Matthew 6:19: “Store up your treasures in heaven.”  Now Jesus tells the disciples privately an even more difficult saying—That most wealthy people find it impossible to enter God’s kingdom.  The disciples were so amazed that they didn’t believe that Jesus could be saying it.  They were of the opinion, like most (even Tevya in “Fiddler on the Roof”) that it is easier for a wealthy person to be pleasing to God.  They have the luxury to pray whenever they want, and also they seem to have God’s blessing already on them.  

Jesus repeats his statement even more strongly, and broadens it—that it is difficult for anyone to be pleasing to God, but it is near impossible for a wealthy person to be saved.  The camel through the eye of the needle saying  is a proverb for something that is impossible, as Jesus states both before and after the saying.  

The disciples were stunned and then wondered aloud how is it possible for anyone to enter the kingdom of God.  After all, if it is impossible for those whom it is easier, then no one can be saved.  They haven’t yet understood that Jesus was saying that a wealthy person has a harder time being pleasing to God.  Jesus allows them their concept, though, that almost no one can be saved.  He comforts them, then by stating that with God’s help, anyone can enter God’s kingdom.  This does not set aside the commands Jesus stated above.  Rather, he was saying that no one can obey God’s commands without God’s help—including selling one’s possessions and giving to the poor.  Thus, to gain salvation, one must ask God’s assistance to obey God’s commands.

If we look at the perfection of God, none of us can compare.  We all fail.
If we look at the grace of God, we are all welcome. Everyone is able to enter God's presence.
But one thing God never compromises: His love found in the hearts of men.  If we don't have enough love to surrender our possessions for the sake of one who needs it, then we do not love enough for the presence of God.
If we don't have enough love to forgive those who wronged us, we don't have enough love for the presence of God.
If we don't have enough love to be gentle and kind with those who are below us, we don't have enough love for the presence of God.
This seems like a pretty high standard.  But if we ask the Lord, he is able to pull us to that standard.  He may not be able to make us pure or holy enough for the church, but He can make us loving enough to rest in Him.