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
Thursday, July 23, 2009
Saturday, July 18, 2009
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
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
Sunday, July 12, 2009
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.
"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.
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.
Tuesday, July 7, 2009
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
"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
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