Year C December 27

First Sunday after Christmas

Luke 2:41-52

"Why were you searching for me?" he asked. "Didn't you know I had to be in my Father's house?" But they did not understand what he was saying to them." (v 50-51)


These few verses mark a transition from the infancy narratives. They are the only Biblical record we have of the years from his presentation at the Temple until the commencement of his ministry. While some non-canonical texts (e.g. the Infancy Gospel of Thomas) provide stories of childhood, these accounts do not line up with what the gospels reveal of the nature of Jesus as an adult. Some are creative, but none have been seriously considered as reflecting the childhood of Jesus.

The few verses in Luke's gospel point us to the fact that Jesus had a childhood something like those of his peers. He was a boy who grew up in the family of a Jewish tradesman. Part of tradition was the annual pilgrimage to Jerusalem, and it was expected of all adult males. While it was not necessary for Mary to be present one would expect her to accompany Joseph and care for the children when they made tahe pilgrimage.

At the time of this incident Jesus was approaching the legal age of adulthood (around 12 or 13 years of age). We learn of his presence only when his absence is noted. We should not be surprised that they did not notice his absence immediately. Unlike our nuclear families and small caring circles it is likely that there was a group of people, adults and children, who had journeyed to Jerusalem together and planned to return en masse (the relatives and friends of v.44). It would be expected that this growing young man would have been with them, without the need to check on him every moment. As we read the story is seems that the reached their overnight stop before noticing his absence, and it took another day to walk back to Jerusalem. On the third day they found him in the Temple.

Some commentators might suggest that this incident reveals Jesus as a precocious child. Some Greco-Roman biographies include this motif, but being alert and intelligent, or having maturity beyond you years, is not the same as being precocious. Many brilliant people have given evidence of great potential in their childhood years. One analyst and leadership writer (Alastair Mant) believes that leadership qualities can be detected at a very early age simply by observing children interact with others. The leader of the pack is noticeable by their actions and interactions. We should not be surprised that these qualities could be seen in Jesus.

This linking passage serves a number of purposes in Luke's story of Jesus.
It gives an indication of the passage of time, and reminds us that Jesus is no ordinary child. Here there is no supernatural or divine intervention, no angels singing to a strange and awed crowd, just a boy whose intelligence and understanding cause the learned teachers to be amazed by his answers in the cut and thrust of rabbinic dialogue.
It points us the human dimension of Jesus life on earth. He had a family, he participated in religious festivals, and he 'increased in wisdom and in years'.
Some thirty years passed before Jesus began his public ministry. Thirty years of common ordinary existence that drew no attention beyond his family and his home village. We know next to nothing of those years, but so much of the final three. Those of us engaged in ministry might just need to take a step back and reflect on this for a while. Thirty years of common ordinary existence, and three engaged in full time ministry. The one who was sent to earth did normal ordinary things for the majority of his time on earth. He did not spend all of his adult life preaching the good news of the kingdom, in fact it seems he only spent 3 of his 20 adult years in that task.

Maybe it is time for driven people to kick back and relax a little. If the Son of God and Saviour of the world had time to spend with family, to enjoy time with friends, to develop his skills as a tradesman and to hang out at the village local (wherever that was) then its OK for us to do that as well. Along the way we must remember that we, too, are about "our Father's business".

Other readings:
1 Sam 2:18-20, 26;
Psalm 148;
Colossians 3:12-17

Advent Readings Year C

Advent I Nov 29

Jeremiah 33:14-16; Psalm 25:1-10; 1 Thess 3:9-13; Luke 21:25-36.

Advent II World Aids Day Dec 6

Malachi 3:1-4; Luke 1:68-79; Philippians 1:3-11; Luke 3:1-6.

Advent III Dec 13

Zephaniah 3:14-20; Isaiah 12:2-6; Phil 4:4-7; Luke 3:7-18.

Advent IV Dec 20

Micah 5:2-5a; Luke 1:46-55 or Psalm 80:1-7; Hebrews 10:5-10; Luke 1:39-45 (46-55).

Christmas Eve/Christmas Day Dec 24/25

Isaiah 9:2-7; Psalm 96; Titus 2:11-14; Luke 2:1-14 (15-20).

1st Sunday after Christmas Dec 27

1 Sam 2:18-20, 26; Psalm 148; Colossians 3:12-17; Luke 2:41-52.

Other resources:
The Gospel of Luke

Year C December 24/25

Christmas Eve/ Christmas Day

Luke 2:1-14 (15-20).

"Today in the town of David a Saviour has been born to you; he is the Messiah, the Lord."(11)

Luke's penchant for locating events time and space has generated much discussion about the accuracy of the opening verse of this text. The Greek of the first verse is awkward, and there is no reason why it cannot be translated "Before Quirinius was governor of Syria...".
This slight alteration apparently silences all the arguments over dating, and opens the way for a census which has parallels in the history of Roman provincial government. And so it was that Jesus was born in Bethlehem.

One aspect that we overlook so often is that this is the second birth narrative in Luke's gospel, the first being the birth of John (1:57-66).

There are a number of points of parallel in these two accounts - a statement about the pregnancy reaching term (v 6, cf. 1:57), a simple birth statement (v 7, cf. 1:57), marveling onlookers (v 18, cf. 1:63), the mother taking to heart what had happened (v 19, cf. 1:66), and then the circumcision and giving of the angelically determined name on the eighth day (v 21, cf. 1:59).

There is also a major point of difference. With the birth of John Zechariah's prophecy was about promise - what John was to become. With the birth of Jesus the central verses of this narrative unit are about fulfilment.
"Today in the town of David a Savior has been born to you; he is the Messiah, the Lord."(11)
A magnificent heavenly choir adds drama and music to this announcement made to a group of smelly shepherds who were at work in the hills around Bethlehem.
The long awaited and anticipated Messiah had come. The promise had been fulfilled.

What remains for us is to accept realise the promise.
When an accountant or merchant talks about realizing an asset they mean selling that asset and receiving in monetary terms its full value. That money can then be used for other purpose.
For us realizing the promise is about claiming daily the benefits of Jesus as Messiah - the sense of peace, of purpose and of eternal and enduring worth that comes when we realise we are God's children, loved so much by God that he would send his son into the world to show us the way to live the way we were intended to live.

It is my prayer that this Christmas you might realize that promise afresh.

Other readings:

Isaiah 9:2-7;
Psalm 96;
Titus 2:11-14

Year C December 20

Luke 1:39-45 (46-55).

"Blessed are you among women, and blessed is the child you will bear! But why am I so favored, that the mother of my Lord should come to me?" (42-43a)

A figure like Elijah, John drew the attention of the people by his lifestyle and his message. He was an outstanding and charismatic figure - but the gospel is not about John. It is about Jesus. John may have arrived first, but the story is about Jesus.

One wonders about the importance of this text - and the purpose it serves.
Here we learn of the visit of Mary to Elizabeth. The recent movie "The Nativity" depicts Mary's flight to the home of Zechariah and Elizabeth as a flight from the eyes of her small town neighbours, and a response to the unusual circumstances in which she was placed. The Gospel of Matthew includes Joseph's response to the pregnancy of his betrothed, and his desire to end the betrothal quietly so as not to endanger Mary's life. There we get a hint of the social disapproval of adultery which the natural mind would assume was the cause of Mary's condition. Luke avoids mentioning the stigma and the devastating social impacts upon Mary, Joseph and their families. Instead we simply read that she visits her cousin in the hill country, far from the prying eyes and wagging tongues of her home village.

Luke's specific intent may be seen if we take the time to examine the parallels and subtle differences in the birth narratives of John and Jesus.

Both births were miraculous in their own way.
John was the first born child of an elderly couple who seemed to be past child bearing age. Jesus was the immaculately conceived child of a virgin.
We read that at the approach of the pregnant Mary the unborn John leaps in response to his presence. Both are unborn, yet it is John who responds to Jesus. This may simply be the advanced stage of Elizabeth's pregnancy (indicating that John is older than Jesus) but the peculiar timing of his movement hints at something more.
Both mothers offer praise, but we observe that Elizabeth identifies Mary as blessed and lauds her. In contrast Mary praises God.

A subtle distinction has been made by Luke. John is subordinate to Jesus. He may have been a little older, but he was not the one this story is about. It was thus at the time of their birth, and was to be so throughout his ministry.

We are caused to ponder the significance of this aspect of the text. Why include such an apparently mundane encounter in his story of Jesus?
One possibility is that some of John's disciples still clung to him and his teaching, and were trying to influence others to see John as the great prophet and martyr of their time. It is possible. There are indications throughout the gospel that John had his own disciples. It is not unreasonable that some clung fast to his teaching. He was, after all, an imposing and amazing figure in his time. Such a view would reflect the audience for whom Luke wrote - his contemporaries who knew about the ministry and reputations of John and Jesus.

Another possibility is that it is there for our times. Through the history of the church there have been many charismatic leaders who have attracted their followers - people like Martin Luther, John Calvin, John Wesley, William Booth, Billy Graham to name just a few. Those who have been profoundly influenced by their ministry readily focus on their words. Sometimes those words become the lens through which we read the Scriptures. Perhaps we need to look more closely at this text. Each of those individuals have been people who proclaimed clearly and decisively the message of Jesus for their time. They have pointed people to Jesus, and encouraged them to recognize him and Lord and Saviour, and follow his teaching. Jesus has been preeminent in their lives.

It is easy for us to focus on a good thing, and miss he best. John was a great man of God, but Jesus is Son of God and Saviour.

The gospel is about Jesus. He is preeminent.
As Christians live their lives Jesus is the one to be worshipped and followed. He is to be preeminent.
As Christians share their stories Jesus is the one who must receive recognition and glory. He is number one.
Let it be so.


Other readings:

Jeremiah 33:14-16;
Psalm 25:1-10;
1 Thess. 3:9-13

Year C December 13

Year C Advent 3

Luke 3:7-18

"Bear fruits worthy of repentance. Do not say to yourselves, 'We have Abraham as our ancestor'; for I tell you, God is able from these stones to raise up children of Abraham." (v8 NRSV)

As we consider this text world leaders are meeting in Copenhagen in an effort to decide on a global approach to climate change. While there are some who are sceptical about the cause of the increasing temperature the science is unequivocal. Temperatures are rising all around the world, and we must respond.

John appeared in the wilderness and ramped up the political and religious temperature in his part of the world. Luke reports that crowds came out to see him. Without TV and newspapers word still got around and the curious and searching came out to see and hear him.

His message was plain and confronting. He was a straight shooter and laid it on the line. Simply put it was this - don't rely on your heritage, but turn your lives around. Do the right thing to avoid the judgment to come. This was no airy-fairy idea, but a message that required a change in the way people lived, especially those in positions of power and authority, and those with goods to share.
A practical response was required.
For those who had possessions - if you have two coats, give one to someone who has none. Do the same with your food.
For those in powerful financial positions - stick to the rules and don't line your own pockets.
For those in powerful legal positions - don't use (or abuse) the might of the law to hurt the vulnerable.

The message of John was almost like a media release preparing the way for Jesus - there were sound bites that would be amplified and explained when you spent time with Jesus.

In my world context the message of John could be paraphrased something like:
"Don't rely on your developed world status to protect your from the effects of global climate change. What should you? The rich nations should give generously to help the poor and those most affected by these changes. Share your technology and resources so that they will have shelter and food in the times to come.
Those involved in business (directors, managers, and investors) should not line their own pockets just because they can - but give fair service for a fair price with the good of all in view.
And the lawmakers and law enforcers (UN and economic powerhouses) - act with compassion and justice, and do not take advantage of your global power to keep yourselves rich at the expense of the underdeveloped and struggling nations around the world.

Self-interest in these days will lead to global disaster.
Personal self-interest will only push our politicians along that track.
We need to live with the big picture in mind. In small ways we can make a difference. We must heed the message of John if we are to avoid the judgment to come. For each of us, and for our nation, that means repentance.

Other readings:

Zephaniah 3:14-20
Isaiah 12:2-6
Phil 4:4-7

Year C December 6

Year C Advent 2

Luke 3:1-6

"The voice of one crying in the wilderness:' Prepare the way of the Lord, make his paths straight...and all flesh shall see the salvation of the God.' (v4b,6 NRSV)

The responsive reading for this day is Luke 1:68-79. It is the prayer/prophecy of Zechariah, the father of John the Baptizer.

His prophecy over his son was about the specifics of his son's life, but the scope of his life work - go before the Lord to prepare his ways, give knowledge of salvation by forgiveness of sins, give light to those in darkness and guide people in the way of peace.

As we the story of the adult Jesus begins it is located at a time (v1) and in a place (v2). And it is John who kick starts the actions. He prepares the way. It is John who walks on to the stage and grabs people attention with his introduction. It is his words and his actions that are used to disturb the status quo, to unsettle and disturb the comfortable, and to raise expectations for the present and the future.

John's lifestyle was radical enough to draw attention to his message.
John's voice was loud enough and strong enough to compel people to listen.

As I prepared for a dedication on this Sunday it was clear to me that Zechariah's prophecy for his son could well be the message of God for our generation. We are to prepare people to hear the message of the Lord, give knowledge of salvation by forgiveness of sins, give light to those in darkness and guide people in the way of peace.

And this we must do by our lifestyle and our words.

Other readings:
Malachi 3:1-4;
Luke 1:68-79;
Philippians 1:3-11

Year C and the Gospel of Luke

The beginning or Advent marks the start of a new year of Lectionary readings.

Readings for Year C find much of their focus in the Gospel of Luke. Traditionally this gospel is understood to have been written by a man trained as a doctor. It sounds good to give additional status to the author of the document, but neither the terminology of the Gospel or Acts gives great weight to this accreditation. What is clear from the two books is that Luke set out to write 'an orderly account' of the life of Jesus, and of all that happened after his crucifixion and ascension.

To write his story of Jesus Luke had at his disposal some sources. The Gospel of Mark had already been written. A close word association in some texts points to Mark as one source. When the texts of Luke and Matthew are compared there are many passages that are almost identical, and scholars identify common wording and phrasing as pointing to a common source for both these gospels. It is referred to as 'Q', an abbreviation of 'Quelle', the German word for source, because they are yet to find the particular document. Luke took this material, combined it with what he had gleaned from other sources and wrote his gospel.

Luke wrote for a purpose, and his writing is addressed to a person - Theophilus.
Theophilus was a name used in that era, and many have sought to identify this person. But Theophilus can also be more than a person. The name means God lover, or lover of God. Luke's Gospel is to be read by all who love God.

Why bother to write another gospel if the stories in circulation and someone has already written many of them down? Luke writes for his audience and for his purposes. All that he had heard and learned of Jesus was not made clear in the documents already in circulation. There were aspects that needed to be emphasised. His gospel shines light where others did not. This gospel helps us recognise dimensions in Jesus' life and teaching that received little attention from the others. It is these things we must look for if we are to understand what Luke wanted us to know about Jesus

The Gospel of Luke reveals Jesus as the Saviour for all. It is the universal gospel, for Jesus is the Saviour of men and women, saints and sinners, Jews and Gentiles. We are all welcome to sit at table with Jesus.

In this lectionary year we are invited walk with Jesus as he is revealed through the Gospel of Luke. As we do we will get a glimpse of what Luke wanted his people to see, and what God wants to reveal to us.

November 29

Year C Advent I Nov 29/09

Luke 21:25-36


"Heaven and earth will pass away, but my words will never pass away." (21:33)


It seems rather odd to begin a lectionary year with a reading about the end of things.

End times speculation is not something that I care to engage in. Many have tried to date the return of Christ through the last two millennia, none have yet been right. I choose not to add to the speculation and be another failed tipster.

This passage comes before the Passover and the passion of Christ, as Jesus is preparing for his journey to the cross and certain death. His disciples are being prepared for life after Jesus, and for troubles they and their communities were yet to face. What Jesus said then was for his followers at that time. What Jesus said was for us and for our time.

Some of the things Jesus identified continue to happen. People read these signs and anticipate the end of things. Today climate change is a reality. Arguments continue over the origins of this change, but to me the evidence points to human activity as a key factor in global warming. This will have catastrophic effects that will be seen in the heavens and on the seas.

As humans we face choices - we act in the hope of saving the world, or we sail on and allow our activity to speed up the end of the world as we know it.
As Christians we face those same choices, but we also look forward to the return of Christ. Jesus words to his disciples challenge us about our priorities and our hope.

This world is passing, but Christ will return. His words will remain, and during these times of trial and trouble we are to be alert and continue to hold firmly to his word and to the hope of our final salvation.


Other readings:

Jeremiah 33:14-16
Psalm 25:1-10
1 Thess 3:9-13

November 22

November 22 Year B Proper 29

John 18:33-37

"My kingdom is not of ths world" (18:36)

It seems a little strange that part of the passion narrative should be a focus as the advertisers point us towards Christmas, yet it may be a good time for this reminder. Much of this weeks text is also in the synoptic gospels, but vv. 35-37 are unique to John's gospel. Here we find information about the nature of the kingdom that Jesus has been proclaiming.

Throughout the synoptic gospels it is clear that the values of the kingdom are not the values of earthly rulers. The beatitudes (Mt 5:3-8) affirm the lowly and comfort the hurting. Repeatedly we are reminded that the first shall be last, that wealth and power count for nothing in eternity. Jesus' actions give respect and honour to the least and the lowest. This is not the norm in most societies.

Before Pilate Jesus is accused of insurrection. The charge of the Pharisees is not clear from their words, but their determination to be rid of him is evident in the comment that the law prohibits the Jews from executing him.

Pilate's question points to a charge of insurrection or rebellion: 'Are you the king of the Jews?' Jesus answer brought an abrupt and defensive response from Pilate. It is clear that Pilate has no views or information of his own in this matter, but is acting only because Jesus was brought before him.

Jesus has the opportunity to put his case and responds directly to that question. The repeated phrase translated "My kingdom is not of this world" could also be rendered "My kingdom is not from here." The kingdom of which Jesus is king does not have its origin in this world, but that does not mean his kingdom does not extend to this world and include all those on the earth.

What we have learned from Jesus' teaching is affirmed in this dialogue. His kingdom extends far beyond this world and stands in contrast to the kingdoms of the world. His authority exceeds all earthly authority.
Because of this Christians cannot avoid taking responsibility for what takes place on earth. The coming of Jesus into this world, and his actions in bringing healing and wholeness, seeking justice and fairness make it clear that his kingdom is to make an impact in this world. That impact comes when his subjects acknowledge him as Lord and King in their actions as well as their words, and will be experienced in its' totality when Christ returns.

When we choose Jesus, we choose to live in the Kingdom of God. When we do that we must live in a way that reveals the values of that Kingdom.


Other readings:

Revelation 1:4a-8
2 Samuel 23:1-7
Daniel 7:9-10,13-14

Gospel November 15

Mark 13:1-8 Year B Proper 28

"As he was leaving the temple, one of his disciples said to him, "Look, Teacher! What massive stones! What magnificent buildings!" (v.1)

The scene has not changed, but the focus has.

Jesus is on his way out of the Temple when one of his disciples actually sees the scenery. No doubt the interaction with the scribes and Pharisees, and listening to Jesus, has kept their eyes on Jesus and the people who gathered around him as dialogue was taking place. Finally, when all that talk was over and they were heading home one of them realised that the Temple was huge and beautiful. This was a key that opened the door to another discussion, and another world.

What follows in Mark 13 has been described in many ways. Bultmann described it as a 'Jewish apocalypse with a Christian ending'; others have suggested it is a farewell discourse. It does not fit neatly into those categories and can best be accepted simply as 'an eschatological discourse'. At the time the Gospel according to Mark was written the life of the church was "coloured by the vivid experience of fearful persecution, an expanding mission, the danger of being led astray, and the tumult of war threatening the whole empire". [Hengel (Studies in the Gospel of Mark, 25) Note that this places the Gospel of Mark before the fall of Jerusalem about AD 70.]
They were uncertain times, and there seemed to be lots of pointers to the end of times.

In many ways the church was doing what the disciple did before he mouthed his comment. He was looking around at the environment. He saw the massive stones that made up the Temple, and the beautiful craftsmanship that made being in the Temple an amazing experience. As the church grappled with what was happening in the Roman Empire and the problems the believers faced they, too, were looking around. What they saw did not give them cause for optimism. Tough times were coming, and maybe it was to be the end of the world.

Jesus response to the observant disciple would not have warmed their hearts. It should have set them on the alert.

As they sat down later to talk about the day the curiosity of the disciples had to be satisfied. Jesus had said the temple would be destroyed. They wanted to know when. "Tell us, when will this be, and what will be the sign that all these things are about to be accomplished?" (v.4)

Jesus response was detailed, but did not include a time frame. Rather it was a warning - and here is the heart of the message.
"Beware that no one leads you astray. Many will come in my name and say, 'I am he!' and they will lead many astray." (v.5)

Monty Python's "The Life of Brian" includes a wonderful series of scenes where the people are looking for a Messiah. John Cleese' character proclaims Brian as the Messiah and adds, "I should know, I've followed a few in my time!" How apt for us today.

There is a lot of the stuff of Mark 13 that can be applied to today. Look around and the words of the gospel ring true in what we see. People are seeking salvation through a variety of means, and Christians are not immune from the latest fad and not exempt from being drawn into the latest way of salvation. For most in the west that salvation is connected to dollar signs, not relationship with God.

As the chapter concludes Jesus calls on the disciples to keep alert. We do not know when the end will come, but we need to be careful not to be drawn aside from following Jesus.

It seems to me that the disciple who asked the question took his eyes off Jesus and focussed on this environment. That started the dialogue (and we are better for it). It also occurs to me that we will be a lot better off if we don't follow that pattern. Yes, we need to know what is happening in the world around us, but we need to keep alert, keep our eyes on Jesus, and keep listening to him. That way we will not be led astray and, when the end finally does come, we will be ready.



Other readings:

Hebrews 10:11-14

1 Samuel 1:4-20/ Daniel 12:1-3

Reference: Evans, C. A. 2002. Vol. 34B: Word Biblical Commentary: Mark 8:27-16:20. Word Biblical Commentary. Word, Incorporated: Dallas

Gospel November 8

Year B Proper 27

Mark 12:38-44

"Calling his disciples to him, Jesus said, "I tell you the truth, this poor widow has put more into the treasury than all the others." (V.43)

As we reach the end of this chapter Jesus has a few words to say about the scribes, and their behaviour is dramatically contrasted with that of a poor widow.

Having been commended earlier by a scribe for his answer about the greatest commandment did not stop Jesus criticizing the scribes for their behaviour. Why? It violated the second of these great commandments.

It is easy to focus on the amazing faith and commitment of the widow who put two copper coins into the Temple treasury. The coins were the smallest denomination available, and may have been all she had. The only way she could have given less was to give one copper coin. Yet her gift was magnificent compared with the gifts of those who were wealthy. They threw in bundles of money, but still had plenty left over. While she gave little we are left with the impression that she had nothing left. She needed to depend on God for her survival.

In contrast the scribes copped some pretty bad press from Jesus. While surely not all of them were guilty of the things Jesus mentioned the reputation of the whole group must have been suspect.

Among issues Jesus mentions is that "they devour widows' houses". While we cannot be sure exactly what Jesus had in mind there is no doubt that some were taking advantage of their position to make themselves rich at the expense of widows. This could have been happening in a number of ways. The scribes were the literate people in the community. Reading, writing and interpreting the law was their job. Up to 90% of the population had only a functional literacy. Inability to read more than simple signs meant that understanding a complex document was way beyond their reach. An unscrupulous scribe could take advantage of their ignorance. Among the suggestions as to how this took place are: charging for their services (a forbidden practice), cheating widows out of their houses while acting as lawyers, accepting money for intercessory prayer, mismanaging widows estates, accepting houses as security for debts that were unlikely to be repaid, or just freeloading on their hospitality. It seems most likely that taking advantage of their position while acting as lawyers for widows is the action referred to as 'devouring widow's houses"
It is not surprising that these men came in for harsh words.

If we add in the other criticisms - looking for the best seats, seeking the praise of the people, and making a show of their religion - most would accept they needed to be given a quick wake-up call, or face severe punishment.

One of the ironies of these two stories is that these men represented the Temple establishment. The temple was the source of support and aid for the widows. Gifts given to the temple were to be drawn upon by those in need. Instead the very people who are to offer support pull them down.

At this distance it is easy to point the finger at the scribes and teachers of the law. As we look at this passage we also need to look closely at our own lives and behaviours - especially is we are people with authority in a religious organization.

Can any of the criticisms of the scribes, even in small part, be legitimately directed at us?

If the answer is yes, we need to do things differently.


Other readings:

Hebrews 9:24-28

Ruth 3:1-5;4:13-17 / 1 Kings 17:8-16

Gospel November 1

Mark 12:28-34 Proper 26

"Which commandment is the first of all?" (12:28b)

"This passage is referred to as a 'scholastic dialogue' by Bultmann and has parallels in Matthew (22:34-40) and Luke (10:25-29). While the same two commandments are identified as the most important in each of these gospels there are some quite remarkable differences. These are generally explained by the likely existence of a variety of oral traditions. It may also reflect the possibility that the issue was raised with Jesus on more than one occasion. As a travelling rabbi whose teaching drew crowds wherever he went it would not be surprising to find that the same question was raised many times in different settings. However we seek to explain the differences it is important to consider this text in its context - the gospel of Mark.

It is set in the midst of conflict and dialogue with representatives of the temple cult. Mark 12 commences with the parable of the tenants (1-12), deals with questions about taxes (13-17) and moves in response to a question about marriage and the resurrection (18-27). After this account comes discussion about the Messiah (35-37) and a denunciation of the scribes (38-40). In all this dialogue Mark suggests the crowd was on Jesus' side and they were "listening to him with delight" (37b).

So what is the issue here? Why is the question of the first and greatest commandment raised in this context?

Mark gives us a clue when he states that the scribe saw that Jesus had "answered well" the questions put to him. This question would seem to have been an honest enquiry of importance to the scribe. It is a question raised by all of us as we find ourselves with many choices or options and need to make decisions. The question raised is phrased differently according to each situation, but it boils down to the question "What is most important?"

The scribe was a student of the law. It was his task to interpret the written law. His skills were in reading and writing.
The Pharisees were about living the law. They wanted to understand the detail of the law so they could keep it, live righteously and receive the blessing of God.
The Sadducees were about the Temple and its traditions and practices. The temple was the focus of the life of Israel. Worship of God was central for these people, and God was worshipped at the Temple. It was the seat of their power, and the Sadducees were concerned to preserve Israel by preserving the temple and its practices. Some refer to this as the temple cult or cultus. It is the practice of religion; the things people do as part of their religious observance.

So we find Jesus and one of the scribes debating the issues - which is the first or greatest of the commandments. For the Pharisees there were 614 different commandments, and the Sadducees would have known them as well. Which one, asks this student of the law, is the most important.

Jesus was not to be confined by the limits placed on him by the scribe and offered two commandments instead of one. The first is based on a citation from the Torah (Deuteronomy 6:5). Love the one true God with all your heart, soul and strength. In this Jesus inserts "and with all your mind". Jesus continued to with a second command to love your neighbour as yourself. This is also from the Torah (Leviticus 19:18b).

The scribe responded positively to Jesus and repeated the commandments. Mark's gospel presents a slight variance from Jesus' words to his response: "Love God with all your heart, understanding and strength" (33 NIV).

I confess to being drawn to the idea of loving God with your mind and understanding. Our relationship of love to God is to be a thoughtful and considered response where we use all the faculties God has given as we follow him. Mark's rendition of this encounter indicates that Jesus wants us to use our brains as well!

This discussion about details of the law with people who were about protecting their way of religious life is a challenge that people of faith must face as well. S0 often we embrace one expression of Christian faith and worship and serve within that denomination or group. For me it is The Salvation Army. For others it may be Roman Catholicism, Orthodoxy, Anglicanism, Pentecostalism, or one of a variety of Christian traditions. Wherever our allegiance is placed we must remember that it is a way of responding to God.

The leaders of these groups, even as they are ordained or empowered by God, remain fallible human beings, and even in community flawed thinking can rule. Many thinking people are aware of the fallibility of their leaders and those in authority. That fallibility is matched by our own. As we live under authority we cannot cede total responsibility for our actions, present and future, to that authority. We are ultimately answerable to God, and our priority must always be to love God with all we have (the whole of our heart, soul, mind and strength) and to love our neighbours as ourselves. Love of the organization comes much further down the list of commandments.

Gospel October 25

Mark 10:46-52 Proper 25

"What do you want me to do for you?"

The story line of the gospel takes a turn with Jesus' encounter with Bartimaeus.

In Mark 7:22-26 the healing of another blind man is recorded. There the healing required two actions by Jesus. On that occasion the first effort bought a response "I see people; they look like trees walking around." (8:24). When the healing was completed this man returned to his village.The unnamed blind man could not see clearly immdiately after Jesus had touched his eyes, but did see clearly after the second action.

In this encounter we do know the name of the blind man. He was Bartimaeus - the son of Timaeus.
As Jesus and the disciples left Jericho they passed the place where Bartimaeus begged for alms. Blind though he was he knew it was Jesus and called out to him. The cry of Bartimaeus was plain "Jesus, Son of David, have mercy on me!" Under Jesus instruction Bartimaeus was allowed to approach, declared his desire to see, and was healed. Bartimaeus did not go to the city, or to a nearby village. Bartimaeus followed Jesus on the way. That way led to Jerusalem.

There are a number of interesting aspects to this passage apart from the redirection of the plot line from teaching the disciples to heading for the cross.

* The bravery and courage of throwing off his cloak and leaving his begging blanket behind
* The rejection of the crowd in words similar to those used to try to keep the litle children away
* Use of the title 'Son of David' - a prelude to the cries as Jesus entered Jerusalem. Bartimaeus recognized him before the crowds acclaimed him.
* Jesus question to Bartimaeus was "What do you want me to do for you?"

As the pericope concludes Bartimaeus followed Jesus on the way.

Here is the turning point in the story. Jesus is recognized for who he is, Bartimaeus threw off his past, and committed himself to Jesus. He followed Jesus on the way after Jesus had met his needs.

What is our response?



Other readings:

Hebrews 7:23-28

Job 42:1-6,10-17/Jeremiah 31:7-9

Gospel October 18

Mark 10:35-45 Proper 24

"For the 'son of man' came not to be served but to serve, and to give his life as a ransom for many." (10:45)

This passage has three 'movements' that unfold in a very natural way. The argument between the disciples is embarrassing and the blatant plea for preferential positions by James and John does the twelve no credit. We must remember that they are real people - and 'sainthood' is something the church dispensed. It was not how Jesus referred to them. Criticize them if you will, but do not fail to examine your own heart in such matters.

Jesus elsewhere is recorded saying the disciples will 'sit on twelve thrones, judging the twelve tribes of Israel' (Matt 19:28). This may have been the background for the request for preferential treatment by the sons of Zebedee. How often do we find that a gift of privileged status provokes a desire for more rather that gratitude at undeserved graced! And so an argument ensues.

Here is an opportunity to again assert the values of the kingdom - and to apply them to a very real situation. Jesus asked if they could drink of the 'cup' that he must drink, and had predicated his suffering and death in Jerusalem. Do the Sons of Thunder really understand what they are asking?

Here is the lesson:
The rulers of the Gentiles lord it over them. Leadership in the world means power over others - but in the kingdom of God leadership means service. Remember that.... and apply it. Jesus, their leader, concluded the discussion by identifying his purpose - to serve others as their 'ransom'. This idea (parallel text Matt 20:28) is also picked up in 1 Timothy 2:6 and Hebrews 9:15. Here is the ultimate service - giving yourself so that another may have life.

In our humanity this ideal of self-giving is often pushed to the backburner. Leadership is seen as getting things done; often in the way we think is best and at the expense of those we lead. This is so in the church and in the world. All in positions of authority need to look regularly to this passage, and reflect carefully on their leadership practice.

Jesus showed us the way of leadership - it is the way of service, it is the way of suffering.

Other readings:

Hebrews 5:1-10

Job 38:1-7(34-41)/Isaiah 53:4-12

Gospel October 11

Mark 10:17-31 Proper 23

"You lack one thing; go, sell what you own and give the money to the poor, and you will have treasure in heaven; then, come, follow me." (10:21)


Through the tenth chapter of Mark there are seven 'incidents' or encounters. This very familiar story of the 'rich young ruler' (Mark's account is actually of rich man. In this gospel we are not told he is a ruler, nor that he is young) is placed after Jesus' blessing of children and before the question from the disciples about their reward. Each of these stories could stand-alone but Mark has arranged them in this sequence.

There are some dramatic contrasts between this man and the key figures in the surrounding pericopes.

Children are the focus of the previous incident. They are vulnerable - those days infant mortality rates were high. They are insignificant - they have no power or status. They are trusting and dependent - and will cling to those they trust. Jesus said '...for of such ones is the Kingdom of God'.

The disciples had no power either. What status they had was amongst their own families, and they counted for nothing in the politics of the community or country. They did have an experience of life, they knew what counted in the eyes of their peers - and they had given up whatever they had to follow Jesus.

And there is a rich man. He comes to Jesus. "He is not from the rabble, the sinful, the outcast, with whom Jesus frequently associated and had fellowship. He will be found instead regularly attending the synagogue, perhaps even participating in the service from time to time. " He is a good and powerful man in the eyes of those around him. His answers to Jesus questions show him to be a thoroughly decent man as well. Despite this Jesus tells him that what he has is not enough - he lacks one thing.

From the outside it would seem that he had everything, but this was not the case. Deep within he knew he was missing something. Why else would you ask a rabbi what was needed to gain eternal life?

For this man it would seem that trust in God was lacking. He had plenty of money. He kept the law. He was a 'good' man. Jesus told him what was needed to inherit eternal life. He could not do it.

Today the evangelical response to the rich man's question is "Accept Jesus Christ as your Lord and Saviour and you will be saved." A four (or six) step blueprint will be offered, and a prayer prayed. You are in!
I suspect this passage makes that a little less certain. This guy had prayed the prayer for his day. He had followed the program. It was not enough. There was still stuff in the way - his possessions. They had to go so that he was free to follow Jesus.

As I read this very familiar story I wonder what Jesus would say to me if I asked the same question. What is the next step I must take to enjoy the blessing of eternal life? The answer from Jesus will be for me. It will be specific to my circumstances and will be what I must do to reveal my complete trust in him.

What will he say to you?


Other readings:

Hebrews 1:1-4; 2:5-12

Job 23:1-9,16-17/Amos 5:6-7,10-15

Gospel October 4

Mark 10:2-16 (Proper 22)


"Whoever divorces his wife and marries another commits adultery against her; and if a wife divorces her husband and marries another she commits adultery." (10:10-11)


Some think that the issue of divorce is a problem of the modern era. I suspect it has been problem for much longer. In reading this text we gain a sense that it was an issue in Jesus' time, and learn that even the laws of Moses dealt with the issue. Divorce was a problem in the church then, as now. Each of the gospels raises the issue, and Matthew even mentions it twice. Paul's letter to the Corinthians also raises the issue (1 Cor 7:10-11).

Jesus' position on divorce was relevant in the political arena of his time as well. In the background of this controversy is the marriage of Herod Antipas to his brother's wife, Herodias, while his brother was still living. Both divorce and a relationship prohibited by Jewish law are on the menu here. Politically it was a major issue. Herod offended his former wife's father and almost caused war with the Nabateans as she fled to her father, King Aretas. Herod also offended the Jewish religious leaders. For Herod it was a sensitive issue, and criticism was not welcomed.

If Jesus' antagonists are doing more than raising a social or moral issue - they may be trying to push a political agenda as well.

He asked his questioners the basis for their views. The response was based on Deuteronomy 24:1-4. This permitted divorce on the grounds of 'some indecency'. What constituted an indecency was a matter of extensive debate amongst the rabbis. The conservative view allowed divorce for unchastity or adultery. The more liberal view allowed it for more trivial reasons.

Where does Jesus fit in the spectrum of views? For him divorce is not on the agenda. His argument is based not on the Deuteronomistic law but on the plan of creation. Man and woman are made 'one flesh' in marriage. It is God's arrangement for relationship. It is God's plan for closeness, for intimate community and communion.

So the question is this: Whose will is to be done - the will of God or the will of man?

Sin breaks relationships.
Why did Moses permit divorce? 'Because you were stubborn' is Jesus response.

Divorce is a fact of life in our communities today. It comes at a cost. Broken relationships, emotionally damaged children, conflicted grandparents and confused friends and relatives. Loyalties are tested and communities suffer when divorce occurs. No wonder it was not part of the 'original plan.

Can divorce be avoided? I doubt it. Sin and selfishness will always be present. What we must do is encourage good relationships within marriage, and help others see that happiness can be found as each gives to and for the other.

Matthew 5:32 records Jesus as allowing divorce in cases of marital infidelity, and Paul discerned that it was permissible if their non-Christian partner deserted a Christian spouse. Living in peace was the prerogative.

Our Australian lawmakers have given a blanket "OK" to divorce. That is not a Christian approach. Scot McKnight writes that a New Testament pattern is 'to discern the underlying reason for the relationship, and then to judge if that reason is acceptable' (The Blue Parakeet p. 133) As a balanced response to the situation, I'm with him on this one.


Other readings:

Hebrews 1:1-4; 2:5-12

Job 1:1; 2:1-10/16-17/Genesis 2:18-24

September 27 (Proper 21)

Mark 9:38-50

Jesus said," No one who does a miracle in my name can in the next moment say anything bad about me, for whoever is not against us is for us." (9:39-40)

Christians assert confidently that there is only one way to heaven - through Jesus Christ. Scripture affirms that view. This declaration should give confidence and hope; instead it has become a divisive weapon that sets Christian and non-Christians apart. At the centre of this division is the claim is not Jesus but our determination to know who will be IN and who is EXCLUDED from heaven.

While we like black and white, and the Bible is printed in black on white paper, the actual situation is not so clear. Within the text there are enough clues to point beyond our prescriptive solutions.

The phrase 'in my name' means more than just uttering words or flashing credentials. It involves acting within the spirit and character of the person we claim to represent. While a company may boast 'service is our signature' or claim to be environmentally sensitive the actions of employees can either assert the truth of the claim or reveal it as a lie. On the other hand a person can serve freely and willing or act in a way that cares for the environment without belonging to that company. People can live in a way that reflects the values of Christ, even if they do not claim to be Christian. What this passage makes clear is that Christ views such actions favorably. Where will those people be in eternity? Jesus is the one who will answer that question.

The task of the Christian is to live out daily the values of Jesus, seek to do the will of God as revealed through the Word and by the Spirit, and encourage others to join in submission to Jesus Christ as Lord and Savior. In doing that we should encourage Christlike actions in others whether they claim to be Christian or not.


Other readings:

Esther 7:1-6.9-10 9:20-22

James 5:13-20

September 20 (Proper 20)

Mark 9:30-37

"Whoever wants to be first must be last of all and servant of all." (9:35)

We have moved in our journey and in our text to the point of discipleship.
Walking with Jesus has enabled us to see him as Messiah, but has also challenged our understanding of Christ's anointed. In Mark's gospel Jesus began to reshape the disciples understanding of the Jewish Messiah. On two occasions in this narrative he has pointed to his suffering and death (8:31-33; 9:30-32). This was not easy teaching for the disciples. On the first occasion Peter rebukes him. The second time Mark records that 'they did not understand'.

As they walked along the road the disciples were having a game of one-upmanship - my boat is better than your boat, or I was chosen first so I must be the best. It was an argument that sought to develop a 'pecking order'.

The world in which we live makes it clear that those 'on the top' are the greatest. They have the money, power or influence to get things done. Sadly the reality is that in the process those who have seem to keep getting more at the expense of those who have little. Jesus offers a different perspective. The servant of all is the greatest of all.

What would life be like in the West without the cleaners and garbage collectors? It is not a scenario that we would want to think about too much. Just recently I was surprised by service at a petrol station. Even more surprising was the view of one attendant that service had gone by the board because of abuse by customers. While the cost of service and advances in technology have no doubt driven the change the abuse of one who serves is all too common. It seems that many still have a warped view of status. In Australia we don't easily acknowledge position. Our egalitarian society refuses to give credit just because of an office or title held. Achievement may be feted, accomplishment may be recognized, but position granted by privilege will not. Despite this far too many treat those who serve with contempt, and offer abuse or criticism if their work fails to please in some way.

Our world is operating upside down. Jesus said the greatest are those who are the servants of all.
Where do you rate on Jesus scale of greatness?


Other readings:

Prov 31:10-31

James 3:13-4:3,7-8a

September 13 (Proper 19)

Mark 8:27-38

"Who do people say I am?" v.27
"Who do you say I am?" v.29

It is crunch time. The disciples have been with Jesus, they have seen him perform miracles, they have listened to his teaching, and they have seen him in homes and on the street as he interacted with people. Now comes the question "Who do you say I am?".

That is not an easy question to answer. Consider you own responses when someone asks you "What do you think about me?". We hedge and hesitate. Often we know that a blunt answer that focuses on any fault will bring offence. A blatant piece of flattery will be ignored, and we may be wary of offering too much praise in case they become too proud.

Jesus asked two questions.
The first was impersonal and non-threatening. What do other people think? Who do they say I am? That is easy to answer. No personal revelation needed, just reportage. No personal investment here, just information.
The next question required far more. It required that the disciples make a considered response and reveal publicly what they thought about Jesus.

For all of us this is a key question, perhaps even the key question.
Our view of who Jesus is will shape our lives.

• If he is just a figure of history we can read about him with minimal interest and ignore his teaching.
• If he is a great teacher we can learn from him, and select the teaching we apply to our lives.
• If he is the Messiah, God's chosen one, we may need to view him as a divine instrument and take his every word and action seriously.
• If he is the Son of God we raise the stakes again. He is divine, powerful, and an object of worship.
• If he is the Savior, we have a moral debt to repay for he has done something for us that we cannot do ourselves.
• If he is Lord we must respond with obedience.

Jesus asks the question: "Who do you say I am?"


Other readings for this week.

Prov 1:20-23

James 3:1-12

September 6 (Proper 18)

Mark 7:24-37

"For saying that, you may go - the demon has left your daughter." (29)

This is a quite remarkable incident - at many levels.

Jesus is in foreign territory, Gentile territory. He is seeking peace and quiet away from the crowds. He is inside a house.

A Syrophoenician woman enters the house and bows at his feet.
She breaks many cultural taboos by her actions. She crosses the ethnic barriers, and tramples over the gender wall to beg Jesus to heal her daughter. An unaccompanied woman should not have approached a man; she should not have entered the house alone. This woman did. And then she got the better of Jesus in a verbal joust - or at least that is what it seems like.

This passage challenges the scholars and every thinking believer. Our view of a gentle and magnanimous Jesus is under threat. An insensitive and exclusive recluse apparently replaces the Jesus, who is always perceptive, seeing below the surface and knowing what is happening behind the scenes.
What are we to make of references to giving food to dogs? Was Jesus calling the woman and her kind dogs? Surely not! Yet the implication is there in the text. Scholars try to get around the issue by examining the words - and maybe 'dogs' should be translated 'puppies'. A little better perhaps, but the woman and her kind are still nowhere near being members of the family, and equality with the people of Israel is a long way off.

Such words would have been enough to dent the confidence of most, but not this feisty and desperate woman.
She pleads for a crumb - that will be enough. Jesus gives it to her. Her daughter is healed.



Other readings:

Prov 22:1-2,8-9, 22-23

James 2:1-10

August 30 (Proper 17)

Mark 7:1-8,14-15,21-23

"There is nothing outside a person that by going in can defile, but the things that come out are what defile." 7:15


Tradition. What is it that turns a common action into a tradition?

Along the way I have heard numerous stories about family and community traditions that have been carried on without any awareness of the purpose of the originating event. Genuflecting to a whitewashed wall was one such story. Seems that the church in the village had once been a Catholic church. Centuries on the villagers in this now Protestant community still bowed as if acknowledging the long hidden presence of the Virgin Mary. Only the oldest in that community eve knew the history. Only knowing the history made any sense of the tradition.

Criticism came from the Pharisees. In their tradition they washed hands before meals. Today we encourage the practice as well. Our scientists learned what the God of Israel knew. Disease and harmful bacteria can be easily transmitted through unclean hands, and the law prescribed so washing. For the Pharisees this commonsense health regulation becomes an article of faith. Failure to wash your hands was no longer a health issue; it was a matter of holiness.

There is a little problem with this passage that is brought to light with the parenthetical comment in verse 3. Here we learn that all the Jews wash before eating. In Leviticus there are 33 references to washing - but most of them refer to washing of clothes, or to bathing with water. It is only contact with a 'bodily discharge' that requires rinsing of hands (Lev. 15). On the other hand, Exodus 30:17-21 demands that the priests wash hands and feet before entering the Tent of Meeting. Somewhere along the way religious purists had managed to combine these instructions so that hand washing before meals was a mark of holiness for all.

These verses 7:1-13 are considered by many scholars to take the form of a 'controversy narrative'. It is the observed behavior of the disciples that is controversial.

Jesus does not deal with the behavior of his disciples, but immediately addresses the behaviors of the Pharisees. The practice that Jesus highlighted may not have been practiced by all the Pharisees, but was common enough that hearers and readers of the gospel had heard of the practice. Claiming that your property (or part of it) was dedicated to God so that you no longer have to assist them is a blatant abuse of tradition and breaks the commandment to "Honor your father and mother".

Many people, steeped in the tradition of the church, find the actions and activities of others uncomfortable. If it does not conform to the way they have done things then it is somehow suspect - and worthy of criticism.

Jesus nails this one - and with it those who criticize his disciples.

"It is from within, from the human heart, that evil intentions come" (7:21)

None of us are without fault, and none of us are without sin. All of us can rightly be criticized for some of our actions. What is not always obvious to others is the state of our heart.

There are two strong messages that can be drawn from this text.
The first:
Look to the state of your heart, and always seek to act with pure motives and good intent.
The second:
Look for the heart of others, and not just at what they do.

Other texts this week:

Song of Solomon 2:8-13

James 1:17-27

August 23 (Proper 16)

John 6:56-69

"Lord, to whom shall we go? You have the words of eternal life. We have come to believe and to know that you are the Holy One of God." John 6:68,69

Some things are hard to accept. Not all who hear the Word will believe, and not all who believe will live in a way that reveals that belief in every aspect of their being.

In the concluding verses of this very challenging section of the gospel we learn that some turned back from following Jesus because they could not accept this teaching. The disciples recognised that there was no where else to go - and remained to 'feed on Jesus'.

'the one who feeds on me will live...'

Other readings:

1 Kings 8:(1,6,10-11),22-30,41-43/Joshua 24:1-2a,14-18

Eph 6:10-20

August 16 (Proper 15)

John 6:51-58

"Those who eat my flesh and drink my blood have eternal life..." John 6:54

One of the criticisms of early Christians was that they were cannibals. Triggered by the centrality of the Eucharist in Christian worship this critique had its source in terminology reflective of this passage and the idea of eating flesh and drinking blood.

John's gospel is the most symbolic and metaphorical of the four, yet the sacramental language of breaking of bread and drinking from the cup is missing from his account of the last supper. This passage, however, reflects clearly the Eucharistic language and practice that seems to have become part of the life of the fledgling church.

As the last of the gospels to be written perhaps the circulation of the other gospels had already brought enough focus on the celebration of the Passover.

At our remove from these events a number of traditions and beliefs have developed around the Eucharist. These range from the Catholic understanding of that the elements (the bread and the wine) become the body and blood of Christ to those who see the Eucharist as symbolic only, and not essential to Christian life and experience. For some participation in the Eucharist is essential for salvation and the faith life. For others it is optional, and even detrimental to true faith.
Between the extremes is a range of views about what the bread and wine is, and how followers of Christ are able to remember all that has been accomplished for them by Jesus.

Whatever our views the challenge for believers is to keep Christ central to our thinking and our doing every day. Jesus is 'the bread of life' and we do well to partake daily of all that Jesus offers.


Jesus is the bread of life - he must be taken into the very centre of our being. Jesus is the living water - he will nourish us.


Other Readings:

1 Kings 2:10-12; 3:3-14

Eph 5:15-20

August 9 (Proper 14)

John 6:35,41-51

'I am the living bread that came down from heaven. Whoever eats of this bread will live forever; and the bread that I will give for the life of the world is my flesh.' (6:51)

The idea of eternal life, the promise of divine reward, and the sense that there is more to life than the few years on this earth has been part of many cultures and civilizations. The concept of how life beyond this earth is attained varies significantly.

For some cultures our eternal destiny is at the whim of the gods, in others eternity is to be earned. Christianity is different. Access to eternal life is through Jesus. Christians do not have to offer sacrifices to flatter the gods nor do they have to follow rules and regulations that prove their devotion. Christians are followers of Jesus. We believe that his death is the sacrifice for our sins - no more sacrifices are needed. Living in harmony with Jesus' teaching will reflect our trust in him.

The passage for today focuses on dialogue between Jesus and the 'Jews' (here referring to the leaders and local authorities). For these people and all faithful Jews the divine provision of 'manna' in the wilderness was part of their history. God had provided in a way that ensured the survival of their nation. Bread/manna was the salvation of Israel, and ensured the nations continued existence.

Offensive as it was to the Jews, Jesus statement that he was the 'bread of heaven' and that believing in him opened the door to eternal life is at the heart of the Christian faith.

What we must all remember is that 'believing in Jesus' is much more than just claiming salvation and eternal life in his name. Believing in Jesus means trusting him for salvation, and building your life on his teaching, making decisions in accordance with Jesus values, and treating others with the compassion, understanding and honesty of Jesus.

Saying "I believe that Jesus is my Saviour" is one thing, living in a way that shows it is another.

Other Readings:

2 Sam 18:5-9,15.31-33

Eph 4:25-5:2

Gospel August 2 (Proper 13)

John 6:24-35

"I am the bread of life. Whoever comes to me will never be hungry and whoever believes in me will never be thirsty." (John 6:35)

The miracle of the feeding certainly attracted the attention of the populace. As John tells the story the crowds noticed the travel arrangements of the disciples (a boat trip), and the absence of Jesus. When they found him at Capernaum the theological discussion ensued.

This week's gospel passage develops around the theme of bread and 'signs' (John's choice of term for miracles). At the heart of the discussion is why people were so interested in Jesus. He was able to provide bread to fill their stomachs, and meet their physical needs as Moses had done for their ancestors - and Jesus recognized their responses as coming from their bellies rather than their brains.

It is in this context that Jesus utters one of the memorable "I am" statements 'I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty' (35). This statement is clearly metaphorical; to read it otherwise is to believe that Jesus is a loaf of bread.

In Tanzania the staple food is a stiff maize porridge called 'ugali'. This dish has little taste, but is always eaten with a side dish of meat or some vegetable mixture. No matter how much other food is available it is the ugali that fills and sustains. In Zambia the same dish is called 'nshema' and in Zimbabwe 'sodzo'.
If there was ugali there wad no hunger. Without it, the Tanzanians were not satisfied.

Jesus was saying that without him we will never be satisfied, something will always be missing. To take the metaphor a little further we could say that Jesus needs to be part of our lives every day for without him our lives will never be complete.

Other readings:


2 Sam 11:26-12:13a

Eph 4:1-16

Gospel July 26

John 6:1-21

Only one miracle appears in all four gospels - the feeding of the 5,000. Added to that the Gospel according to John shares only one other miracle/sign with the synoptic gospels. It is the incident that follows his report of the feeding of the five thousand. John 6:19-21 records Jesus walking on the water, a miracle that is also in Matthew 14:25, and Mark 6:48-51.

Each of the gospel writers brings their own perspective and detail to the story. Here we find that Philip ( a Greek name) is identified as the one pointing out the challenge of providing for so many. Another person is named, Andrew, who knows the boy who has brought his lunch - five barley loves and two fish. As with the other Gospels here we find the supernatural nature of Jesus is also made very clear.

Yet John adds some more distinctives. The narrator informs us that Jesus was not searching for a solution. He knew the solution, and his question was a test for Philip (v.6). One must wonder why Jesus would test this man. Philip was from Bethsaida (1:44), and he was the one who invited Nathaniel to 'come and see' Jesus (1:46). Why would this man need to be tested?

Truth is that we know little of this man, but we do know about humanity. Like Philip each of us can benefit from the occasional test. Most of us are probably more 'Philip' than we are 'Andrew'. Despite the fact that some studies suggest 80% of people are more optimistic than pessimistic I think that most of us, when confronted with a huge obstacle would not immediately see a solution. Philip's mind was on the magnitude of the problem, Andrew may well have seen the same thing, yet caught a glimmer of hope because he knew that at least one boy had brought his lunch. We can read his words in the Gospel, but do not hear his tone. We like to read it as hopeful, it could well have been sceptical! What he may have been suggesting is that there was at least something to work with. In keeping with general trends though we will remain optimistic and stick with a positive view about Andrew's response.

When we are faced with huge challenges - be they personal, communal or global - the first thing we need to do is to take stock. What are we faced with? What resources have we got? Now...what can we do?

This seems to be the approach the disciples adopted and, with a little supernatural intervention, there was enough and some left over for the cleaners. It is an approach we could well adopt - so that we do not give up hope even when the obstacles that confront us seem overwhelming. In every situation we must do what we can, and leave the rest up to God.

Perhaps for us the experience of life is a test filled with challenges that seem beyond us, yet as we work together, and seek the help of God, we may find that surprises await.
are able to rise to t

Other readings for this week

2 Sam 11:1-15

Ephesians 3:14-21

Gospel July 19

Proper 11

Mark 6:30-34,53-56

"... and he had compassion upon them, because they were like sheep without a shepherd; and he began to teach them many things." Mark 6:30

The short break in the action to deal with the death of John the Baptist allows for the passage of time and the mission of the Twelve (the apostles - only used here and in 3:14) to be completed. It may have only been a short ministry operation or may have extended to many weeks. There are no time clues in the narrative, but it is clear that the work has taken its toll. After reporting 'all they had done and taught' (6:30) Jesus invites them to take a break.

What we want to do and what we are able to do often fail to meet. Here it seems that Jesus took the disciples to a secluded spot a little way around the shore. Recognizing his possible destination enabled some of the people get there ahead of them. The observant spectators and Jesus' popularity resulted in a crowd awaiting them in their 'secluded' spot. By the time Jesus arrived with the Twelve the secluded spot had become a crowded amphitheatre.

Tired from the demands of ministry the disciples would have enjoyed some respite. Jesus, fully human yet fully divine, may have enjoyed a break as well. As Jesus looked out on the people his heart went out to them. They were desperate to see him, desperate to hear him, desperate to touch him, desperate for the hope that he offered. Jesus responded to what he saw and sensed in them - and we note that the first thing he did was teach them.

When the teaching was done we learn of a hungry crowd, fed miraculously with the few crumbs the crowd was able to bring to Jesus.

Next day Jesus and his disciples went over to Gennesaret. Here again the people flocked to Jesus bringing their sick for healing, and striving just to touch him.

These two brief reports reveal some important aspects of Jesus' ministry.
We note that Jesus compassionate response was first to teach (6:30). Most would respond firstly to the immediate physical needs, and only later move to education. They were like 'sheep without a shepherd'. Someone needed to show them the way.
Secondly, Jesus power to heal had a powerful magnetism. Where others were unable to help Jesus could bring wholeness. His name became synonymous with healing and miracles in that region. 'Wherever he went' they came to him and were healed. So when did Jesus rest? His powers may have been divine and his abilities beyond imagining, but he also needed rest. The Gospel of Mark does not say so, but his narrative leaves space. It is not a litany of day-to-day activities. It is a gospel - a 'good news' story about Jesus written for a purpose. There are gaps in the narrative for rest. With cues that account for the days there is space for retreat and for rest.

When the clock dominates, targets are to be met, goals attained and outcomes achieved it is easy to forget that each of us needs rest. Space to reflect, recuperate, and renew is as important as time spent responding to the incessant needs of the crowd, or the administrative of organizations.
Jesus was fully human and fully divine. He recognized our need for rest. We, who are fully human yet with a spark of the divine, must take the time to rest.


Other readings for this week

* 2 Sam 7:1-14a
* Ephesians 2:11-22

Gospel July 12

Mark 6:14-29

"Ask me for whatever you wish, and I will give it." v22b

Never ask a question for which you do not know the answer. While this is not good advice if you want to learn something, it is good advice if you are making yourself vulnerable.

Mark records the somewhat bizarre death of John the Baptist. Delighted by his stepdaughters dance Herod gives her a blank cheque. Salome consults her mother and returns to request the head of John the Baptist. Herod has it presented on a platter.

Why the record of this event? Why the detail? And why did Herodias make such a request?

John the Baptist is not a key figure in Mark's gospel. He prepares the way for Jesus, fulfilling prophecy made centuries before, and baptises Jesus (Mark 1:1-11). We hear no more of him until this record of his death. Only one further mention is made of the Baptist, a passing reference in Mark 8:28.

Circumstances around death of John the Baptist are made clear in this text. While Jesus ministry had grown the prophet had not been silent. As Elijah troubled Ahab and Jezebel so Herod and Herodias had been troubled by one in his mould.

As we read this text Jesus' fame has grown. His mighty works, or those of the disciples sent out in his name, had raised his public profile so much that people were speaking of him a 'resurrected' John the Baptist. The parallels between their ministries were close. That Jesus was identified in this manner points to the popularity of John the Baptist in this area, and Herod agrees "John, whom I beheaded, has been raised" (Mk 6:16). He was wrong, of course, but the thought must have been troubling.

Herod found himself caught between keeping the promise he made to his wife's daughter (in front of prominent and important people he had invited to the feast), and allowing a man he believed to be a 'righteous and holy man' (6:20) live. John the Baptist had criticised Herod's marriage to Herodias as being an illegal marriage according to the Jewish law. Herodias, like many of us, did not take kindly to criticism. When the opportunity came to get rid of one who tormented her she readily took it.

Herod had not known what the response would be to his boastful offer. His brash question was one that he regretted. Given what we know of his character and actions he would not have quickly brushed that regret aside.

Most of us are not so heartless, or so powerful. Even so the statement we make can easily bring our standing in the eyes of others and righteous actions into opposition. Our need for approval by our bosses or our friends, may tempt us to act unjustly and unfairly. It is for us to examine our conscience before God, and always seek the right path, or in biblical terms, the 'righteous' path.

Hebrew Bible July 12

2 Sam 6:1-5,12b-19

Now King David was told, "The LORD has blessed the household of Obed-Edom and everything he has, because of the ark of God." So David went down and brought up the ark of God from the house of Obed-Edom to the City of David with rejoicing. (v12)

The Hebrew text for this day omits a difficult and confronting incident involving Uzzah (v.6-11). The absolute holiness and power of God seems to be revealed here in a way that seems to contradict with the idea of a God who sees the heart (1 Samuel 16:7). Perhaps to understand the passage properly we need to look at its context - stories of blessing that surround the place where the Ark is housed.

One of David's first tasks after establishing his capital was to bring the Ark of the Covenant from the house of Abinadab to the city of David. The death of Uzzah scared him greatly, and he left with Obed-edom for three months. Despite or because of this great responsibility Obed-edom was greatly blessed, so David figured it was time it moved closer to his home. We really don't know if this was godly inspiration moving the Ark, or simply a king who saw the properly it brought and exercised his power to get that blessing for himself. In those days the were two rules:
1. The king is always right.
2. In the event that the king is wrong, rule 1 applies. King David wanted it in his city, and no one else was likely to suggest it be kept elsewhere.

So the ark made its way to Jerusalem - with great rejoicing. The good thing about this event was the celebration and rejoicing. David not only made a number of offerings to God that day, but also blessed the people with his generosity.

The bad thing was his wife's response. She despised David because he, her husband and the great king of this nation, danced before the Lord. It was normal for the common people to dance, and for the powerful to watch. Here the most powerful man in all the land was lost in a frenzy of religious ecstasy and celebration. wearing a linen ephod. As far as Michal was concerned it was unseemly and indecent, not at all fitting for a king.

Today there are those who engage in worship with their whole being....and others whose worship is more a mental exercise than a physical one. We must take care not to judge others whose actions in worship don't fit with our sense of what is proper. Instead we should enjoy worshipping God whole heartedly - and in a manner that is appropriate to who we are, and not worry too much about the way that others worship.


* The story of the capture of the Ark by the Philistines, and its subsequent return to Israel is recorded in 1 Samuel 4-6. The ark represented the presence and power of God for the Israelites, but brought suffering when in the hands of the Philistines after they had captured it from Saul. To avert further suffering they sent it back to Beth-Shemesh, and then to Kiriath-jearim where it remained for twenty years.

Gospel July 5

Gospel Mark 6:1-13

"Is not this the carpenter, the son of Mary and the brother of James and Joses and Judas and Simon, and are not his sisters here with us?" And they took offense at him. (Mk 6:4)

After a collection of three miracle stories Mark takes us with Jesus to his hometown, which he does not name!

There we find that although Jesus has 'moved on' the townsfolk have not. For them he is still the boy who played with their children, the same young man who had learned his trade in their midst. It seems that the girls of the family still lived in town ('are not his sisters still with us' v.4) but the boys had moved on as well.

Although captive to their past they noted the wisdom of his words, and he had been given the honour of speaking in the synagogue. They also knew of the miracles, for word had reached hem. But what they remembered of his past, and the images they held in their minds, could not be overcome by the power of his words or the reports of others. He was still the son of Mary, and they could let him be no more than that.

I wonder how we see Jesus.
Is he still the 'gentle Jesus meek and mild' of the children's hymn?
Do we see Jesus as our spiritual Saviour, but not recognise him as Lord of our day to day lives?
Have we accepted the view that Jesus is a great moral teacher - and nothing more?
In our sceptical and humanistic age have we stopped looking for Jesus to be the miracle-working Son of God?

The people of his hometown were so familiar with Jesus that he did not display his power in their midst. They were the poorer for it. Our familiarity could have the same effect

Gospel June 28

Mark 5.21-43

"She had heard much about Jesus, and came up behind him in the crowd and touched his cloak, for she said, "If I but touch his clothes, I will be made well." Mark 5:27-28

The scheduled readings omit Mark 5.1-20,the incident where Jesus healed a man possessed by a legion of demons. The incident itself is noteworthy from a number of perspectives - not the least of which is that it occurred on 'the other side of the sea' (5.1), that is to say that the miracle occurred in Gentile (non-Jewish) territory. The previous passage indicates that the disciples had a hard time crossing over as well.

But we move on to more familiar territory with today's passage, only to find some discomfort in our text as well. Two miracles occur, a nested pair if you like, often referred to as a Marcan sandwich. One miracle story begins but before it is completed another begins and ends.

Mark's gospel identifies the man who approaches Jesus as Jairus on of the leaders of the synagogue. So too Luke's account, while Matthew's parallel (Matt 8.15-13) refers to him as a centurion. This is interesting on two counts. Most miracle stories do not name the character(s) involved; yet Mark and Luke do in this incident. Matthew, on the other hand does not name the character, and actually identifies him not as a Jewish synagogue leader, but a gentile centurion who is sympathetic and supportive of the Jews.

But as Jesus made his way towards Jairus' house the touch of one woman from the crowd surrounding him captured his attention. Her touch came out of her need, and drew from him a response of power to meet that need. Her faith brought health and healing. The problem is that the woman should not have even been there. She was unclean, and according to Levitical law so was everyone she had touched as she made here way through the crowd. So was Jesus, for she deliberately reached out and touched him. For twelve years she had suffered from 'the issue of blood'. For twelve years she had endured personal discomfort and public isolation. When she knew Jesus was coming she took a chance, and breached all the protocols that had separated her from others and pushed through the crowd to Jesus. It was an act of desperation.

In that instant something happened. Jesus knew it, but the disciples skeptical response had no idea what he was talking about. The woman did though, and in an act of great courage and humiliation came forward. The Word says she was 'trembling with fear'. I am not surprised! She had taken a great risk by being in the crowd, she had gone out on a limb in hope, and now she was dragged forward before them all, and she poured out her heart to Jesus. His response changed her life. "Daughter, your faith has healed you.". It is worth noting that the word used for healed is exactly the same Greek word that is used for 'saved'. She had been saved by her faith, saved from a life of isolation and humiliation, saved from her suffering and shame. Salvation came to her house that day.

Arriving eventually at Jairus home the news that the sick child was dead greeted the party. Jesus tried to put an end to their grief - and evoked the laughter of derision when he told them she was merely sleeping. He was right of course - and the child rose on his command. What seemed like death for the family was as sleep to Jesus. This daughter was also made well, but here she exercised no faith. It was her father who had the faith. It was he who had sent for Jesus. It was her father who had reached out in hope to one he had only heard about. The girl knew nothing of this for she was ill, gravely ill.

The crowd had no faith either. They told Jesus it was over, he was too late, she was dead. Jesus response was to encourage the man to believe, to hang in their, to hold on to his hope, to have faith. Healing came for this daughter also.

I wonder who needs faith for miracles to occur. Is it the person suffering, or is it just possible that the exercise of faith by others can bring healing and salvation to a sick situation.


Some things to think about....

• Mark's tendency to place events close to the sea
• The naming of Jairus. Characters are not usually named in miracle stories.It may be that the addition of the name Jairus a 'later redaction to original oral story. But this is not necessarily so (e.g. Bartimaeus 10:46)
• The urgency or awe of Jairus throwing himself at feet of Jesus. It was a public act of humiliation and honour by a synagogue leader = and is mirrored in the actions of the woman
• Laying on of hands for healing is not a Hebrew OT practice...and Jesus does not lay hands on her the woman for healing, nor is it the case with the girl. He simply helps her get up.
• Jesus speaks to the girl in Aramaic, and his words would have been understood. Sometimes healers would use incantations in foreign languages believing that there was power in the words. The power here is not in the words, but in the one who spoke them.
• This selection is part of a small miracle collection = not the events in the surrounding text.
• The phrase 'the well of her blood' -equates to Leviticus 12:7 and purification after childbirth.
• Both the young girl and the woman are referred to as 'daughter' by Jesus.

Gospel June 21

Year B Gospel

Mark 4.35-41

"Who is this that even the wind and "the sea obey him." v.41.

Each of us live with a worldview. Today in the West that worldview tends toward scientific rationalism. i.e. the world operates according to scientific laws and principles and whatever happens can be quantified, measured, and explained. From that perspective the events described in this text are connected only by chance. Jesus words could not have caused the storm to cease; it just happened that the storm stopped at the moment that Jesus spoke. The scientific rationalist viewpoint does not cope well with miracles.

The disciples in the boat with Jesus
lived at a time when the existence of God (for the Jews) or gods was not questioned. The spirit world was real to them, and they depended on God for the rain, the sun, and for all they needed for their crops to grow and for them to survive. They had seen unexplainable events before, and had been with Jesus long enough for him to have healed the sick, and driven out demons before their eyes. Miracles were not new to them.

So here they were, in a familiar location, facing a situation that the fishermen among them had faced before on Lake Gennaseret (or the Sea of Galilee). Even those for whom that sea was their workplace cried out to Jesus for help. The fishermen asked the carpenter to save them from the storm...so he did.

Did he do what they expected? Clearly not...for the question that was remembered was this "Who is this that even the wind and sea obey him?" Though they had been with Jesus for a while what he did was far beyond what they imagined. They knew he could heal the sick. They knew he was able to drive out demons. Yet what he did exceeded anything they expected.

Do we expect Jesus to help us when we ask or does the worldview of our time and place mean that we don't even expect Jesus to do anything.... and are surprised when doors are open and prayers answered. In an era when the spiritual dimension of life is being acknowledged again perhaps it is time for Christians to expect more to happen when we ask God for help.

Gospel June 14

Gospel Proper 6

Mark 4:26-34

"The kingdom of God is as if ..."

Two brief parables and a summary statement for the entire text of this selected passage. Both parables focus on seed sown. Small in themselves seeds grow only when they are planted, and they grow without help for the sower, and may grow into a huge plant which bears no relationship to the six of the original seed.
The kingdom of God is like that, Jesus says.

Mark makes the interesting observation that Jesus spoke only in parables to his hearers, but did offer explanations privately to his disciples.

Why is this so? The Jews had lived under the law for centuries. Ten commandments, the books of Moses, the Mishnah and various regulations that had grown up around these texts provided the basics for life 'the way God intended' for his chosen people - or at least that was the view of the leadership.
The burden of keeping he law had become onerous - and that which had been given for a better and a holy life had become a series of obligations and demands that the common people could not keep.

For Matthew - with a predominantly Jewish congregation in view - took the law and lifted it to a higher plane. "You have heard it said...but I say to you..." is a formula that appears in the text of the Sermon on the Mount (Mt 5:1-7:39), along with a call for a "righteousness that exceeds that of the scribes and the Pharisees" (5:20) one of this language appears in Mark's gospel. Instead we find pictures of life in the Kingdom of God.

IN the verses prior to our text Jesus has called his disciples to follow him (!:16-20;2:13=17;3:13-19), healed the sick and demon-possessed (1:21-34, 40-45; 2:1-12;3:1-11), dealt with legalistic challenges to his actions (2:18-28) and preached the message of the kingdom of God (1:14-15,35-38). The only mention of the law came in response to criticism that Jesus was breaking it.

Only after this does Mark share with us these parables - word images of the kingdom of God. Perhaps Mark is trying to tell us that the kingdom of God is about far more that rules and regulations - it is about revealing your love for people, easing their pain, helping them carry their burdens and enabling them to participate fully in family and community.

As we affirm the worth of others and help them to health and wholeness we are sowing seeds for the kingdom of God - and we will never know what will result from those seeds.

Gospel June 7

Year B Trinity Sunday

John 3:1-17

"He came to Jesus by night and said to him, 'Rabbi, we know that you are a teacher who has come from God; for no one can do these signs that you do apart from the presence of God.'" (John 3:2)

This magnificent dialogue between Nicodemus and Jesus takes place in Jerusalem. It contains the verse know as 'the gospel in a nutshell' (Jn 3:16) and includes indications of the dualisms that are typical of John's gospel (earth/heaven, temporal/spiritual, darkness/light).

As I read this text again the question that was raised for me was this: "Why does Nicodemus come to Jesus by night?" As I reflected on the scenario John has presented another more basic question was added "Why does Nicodemus come to see Jesus at all?" John's narrative does not offer clear explanation for either of these questions. We need to go 'behind the text' to offer some answers.

The time of this incident has been set - it was around the Passover (2:13,21) - and the location is Jerusalem. Nicodemus makes reference to the 'signs' that Jesus has done, but of these 'signs' (miracles) there is scant reference (2:23) and little detail (2:1-12). Yet these signs have prompted Nicodemus to seek out Jesus.

And Nicodemus, a 'leader of the Jews', comes to Jesus at night even though there is no indication of any tension developing between Jesus and the Jewish leadership. Perhaps it is, as Beasley-Murray suggests (Word Biblical Commentary, Vol 36, The Gospel of John), simply a way of seeing Jesus privately and without the crowds that would demand his time and attention.

Yet there does not seem to be enough evidence in the narrative to this point to justify Nicodemus seeking a private nighttime audience with Jesus, and recognizing him on the basis of signs done as a teacher from God. Yet it is just this scenario that John's gospel presents - and the setting in which the dialogue unfolds.

Behind John's gospel is a great deal more information and detail than could be included. The synoptic gospels offer other episodes and teachings, and John alludes to a great well from which other stories could be drawn (21:23).
Behind John's gospel there is also a great deal of folklore and information that was held in the hearts and minds of people and was never written down - the knowledge of Jesus that people had before they ever read John's gospel. Readers and hearers knew of Jesus, the word had gone around about his teaching and his miracles. They did not need the detail to be spelled out in John's narrative. When they came to John's gospel they had their minds opened to John's take on Jesus. What Nicodemus knew of Jesus would have been far more that was recorded in the first two chapters of John's gospel, and what others knew of Jesus was far more also. The signs of which Nicodemus spoke were many, not just the 'miracle' at Cana.

What Nicodemus knew, and his political nous, had him seeking a private audience with Jesus away from the eyes of his peers and the intrusions of the crowd. What he had seen and heard of Jesus was enough for him to come seeking answers to the questions that had been forming in his own heart and mind.

Today bookshops have shelves and shelves of self-help material - and many homes have more than a few books on how to be rich, healthy and happy. Self-proclaimed and well- marketed gurus are ready to share their secrets with us, for a price. Yet none of the advice works 100% of the time. If it did there would not be so many books, we would all buy the only one that works. The gurus may have had personal success (and added to their personal happiness through income derived from their books), but it is only by clever and targeted marketing that their books are sold.

Where, and to whom, do people go if they don't go to a bookshop (or to the internet)? They will go to someone they know, someone who has been successful in the area of their need. Today happiness, contentment, and fulfilment are still in great demand. People who have 'got it all together', who can stand firm and strong and peaceful through the storms of life have a great opportunity to share the secret of their contentment.

Followers of Jesus Christ should have no need of sophisticated marketing techniques or loud trumpeting of success. What is needed to share the secret is evidence of life well lived, of grace continually expressed and of love generously shared.

If we could do this well others would ask us of our secret - and we could tell them of Jesus.

Nicodemus came to Jesus because of what he saw, and knew of Jesus. Do people come to you because they see Jesus in you?