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.
Sunday, July 12, 2009
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
Thursday, June 25, 2009
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....
"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.
Saturday, June 20, 2009
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.
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.
Friday, June 19, 2009
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.
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.
Thursday, June 18, 2009
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?
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?
Subscribe to:
Posts (Atom)