Psalm 63; Numbers 4:15-49; Mark 10:32-45

Psalm 63   The superscription of this psalm, “A David psalm, when he was in the wilderness of Judea” is certainly echoed by the first verse.  Our own throats go dry when we read “God, my God, for You I search. /My throat thirsts for You, /my flesh yearns for You/ in a land waste and parched, with no water.”

In that Mediterranean  climate , water is life and I have to think that when John’s followers were baptized in the desert with water, it had a much more dramatic impact than when we baptize in beautifully crafted baptismal fonts inside the church.

But, as David makes clear, the desert is also where we encounter God: “So, in the sanctum I beheld You, seeing Your strength and Your glory.” (2)  Moses is certainly the exemplar of meeting God in the wilderness.  Our own daily lives tend to be so cluttered with events and schedules that we miss seeing God.  Perhaps we need more desert experience to be able o say with David, “My being clings to You, for Your right hand has sustained me.” (8)

Because in stark contrast to the opening verse, God not only quenches David’s thirst, but his every need as well: “As with ripest repast my being is sated, 6 and with lips of glad song my mouth declares praise.” (5).  This is what God does: not only is our thirst quenched, but we receive more that we can even imagine–to the point of satiety.  But can I say with David that my very being clings to God?

Numbers 4:15-49  This entire chapter deals with the logistic issue peculiar to the Tabernacle.  Unlike temples and other holy places of other cultures of the time, the Tabernacle is portable and must be moved from place to place.  That’s a real problem when only the Levitical priests can touch or even look at the sacred objects, since it’s impractical to have the people responsible for packing and moving the Tabernacle and its furnishings struck dead by merely looking at or touching a sacred object.  So, special provisions are established to solve this problem.

Thus, the Kohathites are designated for covering and packing the sacred objects; the Gershonites and are responsible for picking up and moving the furnishings and the Merarites are responsible for disassembling and reassembling the Tabernacle structure itself.  All of them are exempted from dying when the touch and move these objects.  [Irreverent side note: this chapter reminds me of the logistics involved in setting up and then disassembling a booth at a trade show.]

It’s interesting that the age designated–30 to 50 years old–is when a man is in his prime of life.  Not to mention that this stuff was big and heavy and required great strength.  As well, it suggests that the men involved had not only physical maturity but spiritual maturity as well.

The last verse of the chapter, “By the LORD’s word did he reckon them through the hand of Moses, every man according to his work and according to his carriage,” (49) reads directly to the idea–which we don’t hear very much about these days–of the vocation of work.  That the laypeople who perform work both in and out of the church are as equally called by God as the priesthood of ordained pastors.  (Or as my late friend, Steve Gregoriev, used to put it, “paid holy persons…”)

Mark 10:32-45  This is the third time in Mark that Jesus prophesies his death and resurrection–and in more detail than previously: “the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death; then they will hand him over to the Gentiles; they will mock him, and spit upon him, and flog him, and kill him; and after three days he will rise again.”  And as we know, everything happened exactly as Jesus predicted.  

And still, the disciples did not get it.  Jesus’ rather clear statement notwithstanding, James and John apparently still envision a political victory, and they are maneuvering for a leadership role.

Of course, Mark and we his readers know what happens in Jerusalem, so Jesus’ statement, “You do not know what you are asking” is freighted with heavy irony.  Jesus’ next statement, “The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized;” (39) is a prophecy not just for James and John, but for all of us, as indeed we drink from Jesus’ cup and are baptized along with Jesus in the two Lutheran sacraments.

Jesus describes the essence of true leadership: that a leader is above all a servant to the led.  A principle that holds true through history when we examine great leaders.  And in the case of Jesus, perhaps his clearest statement on why he was coming to Jerusalem to die: “For the Son of Man came not to be served but to serve, and to give his life a ransom for many.” (45)

Did the disciples get it then?  Mark doesn’t tell us, but probably not.  Nor, do I think, would we if were in that space and time.  Clearly stated prophecies notwithstanding, some things can be understood only in the past tense.

Psalm 61; Numbers 3:1-32; Mark 10:1-12

Psalm 61  This psalm of praise, gratitude and supplication sums up many of the psalms that precede it.  The opening is prayerful worship: “Hear, God, my song,  listen close to my prayer.  From the end of the earth I call You.” (1,2)  As usual, worship involves calling and listening, only in this case, it is the psalmist calling, asking God to listen.

Of course God listens to our petitions and to our worship, but in the act ask of using my voice to ask God, we are like a child asking our parent for something.  Kids don;t just think their requests; they say them: the connection becomes all the tighter.

Too often, I just assume God is listening and start out with my prayer in my head.  Yes, God hears my thoughts, but if I vocalize them, asking God to hear me and to listen, I am reminded that this is a real, living relationship and that God is far more than an interesting philosophical concept.

And in the act of asking, and thanking God–“For You have been a shelter to me,  a tower of strength in the face of the foe.” (3)– we,too rest in the psalmist’s assurance that God has  not only heard, but acted: “For You, God, have heard my vows, You have granted the plea of those who fear Your name.” (5).  And then what else can we do, but with the psalmist do this every day: “So let me hymn Your name forever as I pay my vows day after day.” (8)

Numbers 3:1-32  After describing the organization and duties of the other tribes, Moses turns his attention to Aaron’s tribe, the Levites.

First, there is the all-important naming of names, including “Nadab and Abihu died before the LORD when they brought forward unfit fire before the LORD.”  And then, a strikingly sad note, “and the sons they did not have.” (4).  Nadab’s and Abihu’s disobedience not only killed them, but it cut off their subsequent generations.

In that world, there was no act of manhood more important than to have sons.  And in our own world, even though we may have sons and daughters, it is foolhardy to think our sins affect only ourselves; they have impact not only on those near to us, but on those who come after us.

Once again, the Old Testament reminds us that it got there first and that again and again, the events of Jesus’ life echo what came thousands of years before. “I have taken the Levites from the midst of the Israelites in place of every firstborn womb-breach of the Israelites , that the Levites be Mine.” (12, 13).  And, “For Mine is every firstborn.”  Just as the Levites have substituted for the firstborn of every Israelite, so, too, Jesus, God’s firstborn son has substituted for all of us.

Mark 10:1-12  Jesus’ disquisition on marriage and divorce is one of those “hard passages” that many of us would prefer to skim right over.  Even though the Pharisees already know the answer to their question–or think they do–they ask Jesus, ““Is it lawful for a man to divorce his wife?” (2)  Jesus gives them the right answer, but then, as he always does, goes on to add the unexpected: Because of your hardness of heart he wrote this commandment for you.” (5). I’m pretty sure the Pharisees weren’t thinking about their hardness of heart.

Jesus then describes the crucial distinction between God’s perfect creation and the fallen world as it actually is.  God’s plan is clear: “ But from the beginning of creation, ‘God made them male and female.’” (6) And this sexual distinction is how a perfect creation would operate going forward.  Husband and wife are joined together permanently.  To separate them lies outside God’s intended order.  To try and recreate that union again on human terms (divorce then remarriage) is to contravene God’s intention and therefore a sin. 

This is where the Roman Catholic church officially stands on marriage, although its rules about annulment have been stretched pretty thin–especially for wealthy and influential people.

But we live in a fallen world.  Jesus knows this because he has acknowledged that for our “hardness of heart” exceptions exist.  So, we have stretched that exception to cover divorce and remarriage.  As for me, I squirm uncomfortably whenever I come to this passage.  I suspect I’m not alone.

But I wonder, if we have taken God’s perfect intention and stretched it to fit our needs and desires, have we then not set a precedent for other stretching exercises such as gay marriage?  Our sinfulness is the exemplar of that slippery slope.

Psalm 60; Numbers 2; Mark 9:38-50

Psalm 60 Yet another psalm beginning with an angry shout to God: “God, You have abandoned us, breached us.”  But the second verse tells us why: “You were incensed—restore us to life!” (1) One way or the other, David and his army have gone against God’s will.  The psalmist turns retrospective, noting how “You once gave to those who fear You a banner for rallying because of the truth.” (5)  Where are you now, God? is the question at hand.  God once blessed all of Israel, naming its geographical components from north to south, ending in Judah, where Jerusalem lay:

   God once spoke in His holiness:
“Let Me exult and share out Shechem,
and the valley of Sukkoth I shall measure.
Mine is Gilead and Mine Manasseh,
and Ephraim My foremost stronghold,
Judah My scepter. (7-8)

At the same time, the lands near Israel are to be despised:”Moab is My washbasin, upon Edom I fling My sandal, over Philistia I shout exultant.” (9)

Regardless of their complaint, the psalmist acknowledges that God’s help is still the only way in which victory will come: “Give us help against the foe when rescue by man is in vain.” (12) and this psalm ends where they always do: praising God, full of assurance that “Through God we shall gather strength, and He will stamp out our foes.” (13)

Again, no matter how angry at, or abandoned by, God we feel–and we have the absoluter freedom to raise our fist and shout to God–our faith, indeed, our assurance, in God’s power and righteousness remains unquenched.

Numbers 2   This chapter impresses me with the reality of just how ancient military organization really is.  After conducting the census cum military draft in the first chapter, this second chapter covers all 12 tribes, naming the tribal chiefs, the headcount, and marching order, with each tribe marching under its own banner.

Exactly the same arrangement as when I was in US Navy Officer Candidate School: NAVOCS class 6908, November Company, marching under the blue and white checkered flag that means the letter “N” in the US Naval Flag system.

 Mark 9:38-50 Jesus’ statement, “Do not stop him; for no one who does a deed of power in my name will be able soon afterward to speak evil of me. Whoever is not against us is for us.” (39-140) is incredibly freeing.  Jesus is asking only one thing: that whatever deeds of power we accomplish that they be done in his name.  To me, this means that the incredible variety of Christianity, the multitude of ways we “do church” is not outside of Jesus’ plan.  

Ecumenism may be desirable, but it is not necessary for the church to be effective in the world.  How much energy has been expended in looking inward at each other trying to find common ground when Jesus has already defined that very ground!  But then again, it’s always easier to look inward and talk to (or shot at) each other, rather than doing the difficult work of advancing the kingdom.

Which is exactly Jesus’ point in the passage that follows.  Stay out of the stumbling block business! 

And in what seems to be a clear prophecy of Pentecost–“for everyone will be salted with fire” (49)–Jesus’ final words are “be at peace with one another.”  How greatly the church has sinned through history; we have sinned; I have sinned…

 

Psalm 59:10-17; Numbers 1:17-54; Mark 9:30-37

Psalm 59:10-17  In its second half, the tone of this psalm seems to shift from David’s physical danger from Saul to a reflection on slander.  Again, words have become the weapons: “Through their mouth’s offense, the word of their lips they will be trapped in their haughtiness, and through the oaths and the falsehood they utter.” (12)  This verse includes the interesting idea that in uttering falsehoods his enemies are “trapped in their haughtiness.”  In short, they have come to believe their own lies–or in the modern parlance, they believe their own press releases.  Always a sign that their fall is coming soon.

In the meantime his enemies “mutter like dogs. They prowl round the town.” (14).  In stark contrast, David worships God in deep gratitude with his voice: “I shall sing of Your strength, and chant gladly each morning Your kindness.” (16)  This is exactly where we find ourselves today: surrounding by a growing cacophony of “muttering voices” on all sides, we can find refuge in the soaring song of worship.

God as refuge, “a haven when I was in [dire] straits.”  I think this is one reason why periods of silence and great hymns are such crucial elements on Sunday morning.

 Numbers 1:17-54  True to its title, the numbers of adult men of each tribe “who went out in the army of Israel” (33, 37, 43…)  are listed and recorded in the census.  These are not trivial numbers: the tribe of Reuben: 46,500; the tribe of Simeon: 59,300; the tribe of Gad 45,650 and so on through all twelve tribes, totaling a fairly astounding 603,550 men in the Army.  A number strikingly close to the current size of the Israeli military (629,150 per Wikipedia). 

This number does not include women and children, so we can easily double the population.  So, more than a million people were out wandering in the desert.  No wonder Moses had management troubles!  And no wonder that surrounding tribes were pretty nervous about all those folks out there looking for a homeland.

The Levites are excluded from the census, which is another way of saying they were not eligible to be drafted into the army.  This is a long tradition; as I recall, clergy were not drafted into the US military when the draft was in force.

The Levites have other duties: setting up and taking down the Tabernacle.  And only the Levites can do that since a “stranger,” i.e. a layperson, who “who draws near shall be put to death.” (51).

 Mark 9:30-37  Jesus seem to have reached an explanatory impasse with his disciples.  He now tells all his disciples what he told Peter, James and John coming down form the Mount of Transfiguration: “The Son of Man is to be betrayed into human hands, and they will kill him, and three days after being killed, he will rise again.” (31)  And again, “hey did not understand what he was saying and were afraid to ask him.” (32).

So, why were they afraid to ask him?  Were they afraid that Jesus would become angry with them? That’s not unreasonable since Jesus has already shown his frustration in various ways, notably telling peter, “Get behind me Satan.” (8:33) and more recently, “How much longer must I put up with you?” (9:19)

Or, perhaps they were afraid of the answer.  Jesus has said repeatedly that the Son of Man must die.  They are not confused that Jesus must be referring to himself.  The disciples were operating in the human frame of reference and Jesus in the Kingdom frame. The disciples felt they were riding a cresting wave that would result in a new order and a politically restored Jerusalem.  Why burst that bubble?

Some questions simply should not be followed up on, and this was one of them.  Besides, what was that three day business all about?  No one could even imagine something as unprecedented as a resurrection.

So the disciples’ follow-up questions remain unasked–and unanswered.  Besides, it was much more fun to speculate about who was going to be “the greatest” when this earthly kingdom was established.  In Jesus’ question, “What were you arguing about on the way?” and the disciples’ silence, we can see the their abashed and embarrassed faces. Never one to waste a teaching moment, Jesus describes the nature of servant leadership: “Whoever wants to be first must be last of all and servant of all.” 

How like the disciples we are! Rank and position inevitably trump servanthood in our minds.  But true leadership is not about “who shall be the greatest.” Would that politcians understood this.

Psalm 59:1-9; Leviticus 27:16-Numbers 1:16; Mark 9:11-29

Psalm 59:1-9  David remains in mortal danger from Saul, who seeks to kill him. Not only does David open this psalm of supplication by getting directly to the point, “Save me from my enemies, my God,  over those who rise against me make me safe.” (1) but there is urgency: “For, look, they lie in wait for my life, the powerful scheme against me.” (2) This is not paranoia as David pleads desperately for his life.  He is innocent: “For no misdeed they rush, aim their bows.”

Having described his situation, David begs God to “Rise toward me and see!” (3) and then demands, “You, LORD, God of armies, God of Israel,  awake to make a reckoning with all the nations.”  The progression in just a few verses from “Save me!” to “Awake” is striking.  David is not being deferential to God, he is pleading, begging, and finally, demanding action.

Then in the second stanza, as if God has already answered his desperate prayer, we see his courage return and with it, the deep connection David has with God as he suddenly begins mocking his enemies, who “mutter like dogs” and “prowl round the town.” (5) His enemies are impotent compared to the greatness of God, who will “laugh at them, You mock the nations.” (7)

Concluding on a note of worship and assurance, “My steadfast God will come to meet me, God will grant me sight of my foes’ defeat.” (9) we see in this shift of tone within in these few verses how David’s prayer is answered as he utters the words.   We always think there’s a time lag between praying and having the prayer answered.  But that’s to assume God is limited by time and space the way we are.  Clearly David did not believe in that constraint–and this psalm is proof that prayer can be answered instantaneously.

Leviticus 27:16-Numbers 1:16  After what seemed like the grand finale of the Covenant in the previous chapter, chapter 27’s collection of miscellaneous laws seems like the editors suddenly uncovered a bunch of laws they meant to add in earlier.  Perhaps working against deadline, they just added them basically as an appendix.  Even the final line of Leviticus, “These are the commands that the LORD charged Moses for the Israelites on Mount Sinai.” (27:34) seems tacked on.

The book of Numbers opens by placing God and Moses in  a real place in real time, “in the Wilderness of Sinai in the Tent of Meeting on the first of the second month in the second year of their going out from Egypt,” (1)  And, true to its title, God tells Moses to take a census.  There is no randomness to this activity; God sets the sex and age limit, starting with the army: “every male by their heads. From twenty years old and up, everyone who goes out in the army in Israel.” (3)

Once again, a reminder that God is indeed in–and cares deeply about– the details.  Something, in our tendency to make God a benevolent abstraction, we too easily forget.

Mark 9:11-29  Jesus puts to rest the apparently popular idea that Elijah would return in triumph to save Israel.  Elijah is a historical figure,not the Messiah.  He has lived and his story has already been written: “I tell you that Elijah has come, and they did to him whatever they pleased, as it is written about him.” (13)  If you want to read prophecy, Jesus is telling them, then read what Scripture has to say about the Son of Man.

Talk about coming down quickly from a mountaintop experience!  After the awe and presence of God on the Mount of Transfiguration, Jesus returns to the status quo ante: a big crowd begging for healing and the disciples attempting to heal the little boy. This is one of those times where Jesus’ frustrated humanity shows through clearly: “You faithless generation, how much longer must I be among you? How much longer must I put up with you? Bring him to me.” (19).  We can almost hear his heavy sigh.  “Thickheaded disciples,”  he must be thinking, “now this…”

Mark uses this story to remind us that it’s about honest, from-the-heart belief, not feigned belief.  Words simply affirming belief are insufficient.  Real belief is deeper and doesn’t come automatically; we must work at it.  We hear Jesus testing the father that way: “If you are able.”  (23) In other words, belief is much, much more than mere acquiescence to a way of thinking or straightforward intellectual assent.  It comes from deep inside, and it comes from the Spirit.  That is why the father desperately says, “Help my belief.”  A short but terribly effective prayer.  Which is the point Jesus makes at the end of this incident, ““This kind can come out only through prayer.” (29) 

Which brings us back to David’s prayer. His belief was so deep; his connection to God so close, that uttering his desperate words in the framework of real belief that God would act instantly answered his prayer.

Psalm 58; Leviticus 26:36-27:15; Mark 9:1-10

Psalm 58  Alter warns us “that the Hebrew text of this psalm, from this verse to the end, with the sole exception of verses 7 and 11, is badly mangled.”  So, we should probably not read deep theology into this rather ferocious psalm about the “wicked [who] backslide from the very womb, the lie-mongers go astray from birth.” (3) and then asks God to “smash their teeth in their mouth. The jaws of the lions shatter, O LORD.” (6)

The psalmist’s anger at wickedness is so great that after the smashing, the wicked should “melt away, like water run off.” (7) and then as triple punishment, “Let Him pull back His arrows so they be cut down.” (7)  But that’s still not enough, in the striking simile the wicked are “Like a snail that moves in its slime.” (8)

And he will enjoy the downfall of the wicked, “The just man rejoices when vengeance he sees, his feet he will bathe in the wicked one’s blood.” (10) Notice, however, that the psalmist is observing God’s vengeance on the wicked; he is not taking vengeance himself because he knows that “man will say, “Yes, there is fruit for the just.” (11).

This psalm makes it abundantly clear that righteous anger is no sin.  We can certainly be angry at the wicked, and angry at God. But in the end there is the bedrock assurance that the wicked will fail and then fall.  Because God is “judging the earth.” (11)

Leviticus 26:36-27:15  Although it’s in the penultimate chapter, God seems to wrap up the seemingly endless list of laws and rules by reiterating his covenant with Israel by naming the “founding fathers” with whom God sealed the covenant originally: “And I will remember My covenant with Jacob and also My covenant with Isaac and also My covenant with Abraham I will  remember,” (26:42)  The naming of names makes it clear that in God’s eyes, this covenant is no abstraction; it is based on his promises made to real people in real space in real time.

Then, after naming the patriarchs, God adds a surprising (to me, anyway) fourth aspect of the covenant: “and the land I will remember.”  The land itself is part of the Covenant. The land is God’s creation, and this part of creation he has granted to Israel–as long as they keep their side of the deal.

Notice also, how God frames the Covenant: each aspect is prefaced by the phrase, “I will remember.”  God never forgets.  And it is this phrase that convinces me that a fundamental aspect of humans being created imago deo is that God has given us the gift of memory.  And that is why it is so tragic when people suffering from diseases like Alzheimers are robbed of memory.  For to lose memory is to break a relationship.  And nowhere can a relationship be broken more severely than for Israel to forget God.  Or for us to forget God.  Both as individuals and collectively as a culture rushing as fast as it can away from God. Yet, God always remembers us.

Mark 9:1-10 I have always assumed that Jesus prophecy, “I tell you, there are some standing here who will not taste death until they see that the kingdom of God has come with power” (1) referred to a future event, such as Pentecost or Paul’s glimpse of heaven.  But here in Mark it is the introductory verse to the Transfiguration, so the prophecy is fulfilled immediately–at least for Peter, James and John.  For what else can the Transfiguration be but a glimpse of the Kingdom and its power?

Peter seems to be one of those people who is uncomfortable with awed silence (or in this case a terrifying event) and deal with their terror by filling the air with speech. So Peter states the obvious, “it is good for us to be here,” (5) and talks about building “dwellings” or “booths.”  Mark’s laconic editorial remark following Peter’s statement, “He did not know what to say, for they were terrified” makes it clear that Peter spoke just to help ameliorate his fear.  

This is one of those places where the Gospels reveal their authenticity: a fictional document would never succeed in making the disciples so real and so human.  And so like us.

Once again, Jesus orders the disciples who have had this glimpse into the Kingdom not to talk about it, presumably including the other disciples.  The conversation during the hike down the mountain includes Jesus talking about rising from the dead. At this point the disciples’ heads must have been ready to explode.  By juxtaposing the terrifying yet awe-striking event atop the mountain followed immediately Jesus’ puzzling comments about resurrection Mark again underscores the disciples’ humanity.  “They kept the matter to themselves,” including not bugging Jesus with any more silly questions right at the moment.  Pretty sure that at this point I would have kept my mouth shut, too.

 

Psalm 57:7-11; Leviticus 26:1-35; Mark 8:22-38

Psalm 57:7-11  The last half of this psalm radiates peace and light–a stark contrast to the wiles and sword-like words of his enemies described in the first half.  The night has passed; it is a new morning and now there is only music: “Let me sing and hymn. Awake, O lyre, awake, O lute and lyre.” (8) Singing and playing of such grace and power that “I would waken the dawn.”  Surely one of the most beautiful phrases in the psalms.

As a person who is up before dawn every morning, this image resonates strongly for me in the realization that every new dawn is the beginning of the precious gift of a new day from our gracious God.  As the sun rises, our psalmist praises God, whose “kindness is great to the heavens, and to the skies Your steadfast truth.”  (10) In this evocative image that the psalmist paints in words and music, it is not the sun, but God’s kindness and truth that light the daytime sky.

For truly, each new day comes from the reality that God “Loom(s) over the heavens, Over all the earth Your glory.” (11).  In the midst of the evil that our psalmist has endured–and in the midst of so much evil in the world–God’s kindness and truth still light the sky each morning.

Leviticus 26:1-35  This great chapter is God’s summary of the Covenant he has established with His people; its terms and conditions, if you will.  It’s quite simple really: “If you go by My statutes and keep My commands and do them,” (3) numerous blessings will follow. rain, trees that yield fruit and fields that yield grain.   Grain that in turn becomes bread. (5)  If they “will lie down with none to cause terror, and I shall make evil beasts cease from the land , and no sword will pass through your land.” (6).  And they will win battles even when greatly outnumbered. (7) Above all, God will fulfill his promises if the people fulfill theirs: “I shall be God to you, and as for you,  you will be My people. (13)  God asks only one thing: obedience.

But in the face of Israel’s disobedience the converse is also true: “if you do not heed Me and do not do all these commands, and if you reject My statutes and if you loathe My laws, voiding My covenant, I on My part will do this to you:” (14)  And a long list of really bad things, including cannibalism, follows.  And what God will do is not just a straighforwrad quid pro quo of bad things, but “My part will chastise you sevenfold for your offenses.” (29)  This is God’s promise of a reversal of the Sabbath, “All the days of the desolation it shall keep a sabbath for not having kept your sabbath years when you dwelled there.” (35)

This is God’s deal.  Unfortunately, we know what Israel did.

Mark 8:22-38  In his healing of the blind man of Bethsaida, and then sending him “away to his home, saying, “Do not even go into the village.”” (26) we sense that Jesus feels his healing powers and growing popularity could result in a movement that too easily could become a revolution, which would certainly derail the divine plan.  So, too, when Peter acknowledges that Jesus is the Messiah, “he sternly ordered them not to tell anyone about him.” (30)  [Notice also, that unlike Matthew, Mark does not include any kind of other exchange between Jesus and Matthew about rocks and his Church.]

The reasons for silence and not fomenting a revolution become clear in Mark’s next passage. Jesus has a divine plan:  “Then he began to teach them that the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again.” (31)  A story so crazy, so absurd that Peter takes him aside and “rebukes him.”  

Mark does not tell us what Peter said, so we can only speculate.  I’ve always thought it was Peter telling Jesus of his unfailing loyalty, and that Jesus could never contemplate dying.  That may be so, but I also think Peter may have tried to encourage Jesus to go ahead and foment that revolution.  He may have argued that given Jesus’ increasing popularity, now was the time to strike politically.  I can hear him saying, ‘Forget that business about dying and rising.  Let’s strike while the iron is hot.’  For me, that is what lies behind Jesus’ rebuke that “you are setting your mind not on divine things but on human things.” (33)

We are all Peter.  Because we always seem to want Jesus to do what we’ve outlined for him to do. But as humans, our minds are almost always set on human things.

Psalm 57:1-6; Leviticus 25:18-55; Mark 8:14-21

Psalm 57:1-6  David is still on the run; this time from Saul.  He seeks shelter in the cave, which is a metaphor for the shelter that God grants him: “Grant me grace, God, grant me grace, for in You I have taken shelter.” (1)   But more than shelter, David calls out to God for rescue, and because of his intimate trust, knows that God will come, “He will send from the heavens and rescue me.” (3)

Not just rescue, but something even greater, “God will send his steadfast kindness.” (4)  God is more than a rescuer, he is steadfastly kind and loving.  A tremendous contrast to those who seek to destroy him, “I lie down among lions that pant for human beings. Their fangs are spear and arrows, their tongue a sharpened sword.”  Notice how David’s enemies are not just pursuing him with “spear and arrows,” but an even deadlier weapon: their words.  Which is pretty much how people pursue their enemies these days, be it via print, TV, or social media.  Words are truly the deadly weapons of our culture.

And David remains assured that his enemies will get theirs in the end: “A net they set for my steps,  they pushed down my neck, they dug before me a pit— they themselves fell into it.” (6)  Which is a pretty good summary of how so many people fall into their own verbal traps.  There are plenty of cases in point, be it politicians’ emails or recorded phone calls of basketball franchise owners.

Leviticus 25:18-55  This chapter details the terms and conditions of property ownership, and is basically a manual  about real estate, indentured servitude–and slavery.

It’s interesting that there’s a distinction between property located within a walled city and that out on the land.  Houses in cities are residences and produce nothing, where rural land–especially in an agrarian society–produces a harvest and is economically more important.

But the issue that underlies all these rules and price-setting is the Jubilee Year.  If this chapter describes the basics of an early capitalist society, perhaps we could call it “capitalism with a 50-year reset button,” when everything basically starts over again.  It’s tempting to imagine how a true jubilee year as describe here would work in the 21st century.  What would this reset look like?  Would the capital accumulated by a few be redistributed to all? In an era where income inequality seems to be the topic d’jour I don’t think it’s a completely irrelevant question.

The final verse of this chapter casts a new light on the nature of God’s covenant with Israel.  All slaves are “be released in the jubilee year, he and his children with him.” (54)  yet, as the human slaves are released, all Israel is reminded, “For Mine are the Israelites as slaves, they are My slaves whom I brought out of the land of Egypt.”

But a covenant with God is a completely different kind of “slavery” than the human version.  Although we have been given the gift of free will, we are still God’s creatures and because of the covenant we have with God through Jesus Christ, we are in fact God’s beloved slaves.  Tough to get our minds, if not our hearts, around that idea.

Mark 8:14-21  I want to be sympathetic with the disciples here as Jesus exclaims, ““Why are you talking about having no bread? Do you still not perceive or understand? Are your hearts hardened?” (17)  They’re talking about physical bread and Jesus is talking about spiritual bread.  Metaphors can easily confuse us.  But then Jesus gives us the three basic rules for distinguishing between the physical and the spiritual: “Do you have eyes, and fail to see? Do you have ears, and fail to hear? And do you not remember?”(18) See. Hear. Remember.  

It’s what Sherlock Holmes is all about.  If we truly see, and truly hear and truly remember, we will understand far more about what has happened, what is happening, and what will happen in the world in which we live.  Again and again, Jesus tells us to be alert.  To see and to listen.  

I for one, pretty much tend to drift through life clueless, ignoring (or choosing not to see or hear) that which is truly going on around me.  Going through the motions, but not really seeing–and responding to what I see.  Working in the kingdom is about idling our time away.  It is about using the senses of the mind–and the senses of the heart–that God has given us.  Only then will we truly understand, “Right here. Right now.” 

Psalm 56:9-13; Leviticus 24:10-25:17; Mark 8:1-13

Psalm 56:9-13  The latter half of this psalm is David’s version of “Blessed Assurance,” and is better sung than analyzed.  There is David’s assurance that God will be true to His word; “This I know, that God is for me.”  And although it’s not here in the psalm, the only possible response to that line must be, “Then, who can be against me?”

And as in the first stanza, we have what we might call the “Grand Triumvirate:” praise, trust and the banishment of fear.  The motto found on our coins, “In God we trust” is completed here at verse 11: “I shall not fear.”  trust drives out fear completely.

And with fear banished, “What can man do to me?” (11)  If we needed an operating definition of what salvation is all about, it is here in the closing verse of this psalm:

For You saved me from death,
yes, my foot from slipping,
to walk in God’s presence
in the light of life.

And for us, that is indeed the salvific power of Jesus Christ.

Leviticus 24:10-25:17  Names are crucial for they establish our identity within the community.  In a rare turnabout, where the women are usually anonymous, the editors of Leviticus name the mother of the son “who vilified the Name of God” (24:11)  She is “Shelomith, daughter of Dibri of the tribe of Dan.”  So great was the offense of the son in vilifying God’s name that he could not be named but was taken outside the camp and stoned to death.

But no name is greater than the name of God and “he who invokes the LORD’s name shall be doomed to die; and the community shall surely stone him, sojourner and native alike,” (24:16) and just to make sure everyone gets the point, the punishment is repeated immediately: “for his invoking the Name he shall be put to death.”  I suppose that the issue is not that God’s name is mentioned aloud, but that it is (in Alter’s words) “vilified,” or to use the common phrase, “taken in vain.”

Would that society paid more attention to this rule, and we could possibly be spared the ubiquitous “OMG” acronym. Also, I suppose this is why even to this day, Jews write “G-d” rather than “God.”  And for those of us who spell out God’s name, a good reminder that naming God–and the attitude in which we name God– is serious business in deed.

Chapter 15 lays out God’s rules for the fifty-year jubilee.  And another one of those rules we pass right over today, the command, “and call a release in the land to all its inhabitants.”  In short, what we might call “God’s bankruptcy law.”

God also defines fair real estate sales here, “The larger the number of years, the more you shall pay for its purchase and the smaller the number of years the less you shall pay for its purchase, since he is selling you the number of yields.” (25:16)  Which is completely logical and fair in an agrarian society.  (Although given that these laws were theoretically promulgated while Israel was wandering around in the wilderness, all this attention to property seems something of a non-sequitir…

Mark 8:1-13  Having previously fed the 5000, Jesus now feeds the 4000 in much the same way.  And once again, and recalling that in the incident in the storm on Galilee, the disciples did not understand what Jesus was doing, they apparently have not yet picked up on this miraculous feeding of the multitude business.  Once again they ask, “How can one feed these people with bread here in the desert?” (8:4).  And once again, Jesus performs the miracle.  And once again, the disciples climb into the boat with Jesus (10).  Did they get it this time? Probably not.

It’s easy to be hard on the disciples because we know the whole story.  But the disciple’s question at both feedings is exactly our question, and a sure sign that we don’t “get it” either.  We claim to have great faith, but when push comes to shove, we’re just as clueless as the disciples as to Jesus’ true intentions and his true abilities.

Which is why I think Mark juxtaposes the Pharisee’s request for “a sign” immediately following this story.  “Show us a sign,” we cry along with the Pharisees. We keep asking for signs, but even if lightening were to zap from heaven and build a mansion in front of our eyes, we’d still find reason to doubt.  And anyone who claims to “know” is a fool (e.g., Harold Camping predicting the 2nd coming in 2011).  Which is why the endless quest for “proof” of God’s existence is such a fool’s errand. Only faith works.

Psalm 56:1-8; Leviticus 23:23-24:9; Mark 7:24-37

Psalm 56:1-8  The introductory paragraph indicates this is a David psalm when the Philistines seized him at Gath, so he writes, we presume, as a prisoner.  He is hemmed in and assailed form all sides: “My attackers trample me all day long, for many assail me, O High One.” (2).  He knows, as should we, there is only one direction to turn, which Alter renders with clever symmetry: “When I fear, I trust in You,  in God, Whose word I praise, in God I trust, I shall not fear.”  Fear leads to trust leads to praise leads to trust, which banishes fear.

What strikes me here is the close relationship of trust and praise of God’s word.  Even in the most dire circumstance, worship is possible because we are grounded in trusting God.  And couched in this trust we rest in assurance that no one can harm us: “What can flesh do to me?” (4).  David then catalogs their attempts to bring him low and even take his life from him: “All day long they put pain in my words, against me all their plots for evil.  They scheme, they lie low, they keep at my heels as they hope for my life.” (5,6).

David is not content to merely accept his enemies’ depredations and he asks God for relief: “For their mischief free me from them. In wrath bring down peoples, O God.”  We can pray for release from our present circumstances, but always knowing that by trusting God we are freed from fear-perhaps the greatest enemy of all.

These verses bring to mind the old Fanny Crosby hymn, which we never sing any more, “Blessed assurance, Jesus is mine.”  Assurance in the God’s steadfastness rings out from this first verses of this psalm.

 Leviticus 23:23-24:9  When we think about the covenant between God and Israel, we (at least I) do not tend to think of celebrations and commemorations.  yet, here God sets out at least three distinct periods of setting aside daily work and commemorating special events, chief among them, the Day of Atonement.  These are not casual holidays taken on a whim, but are commands from God, to be observed as “an everlasting statute for your generations.” (23:41)–as much a part of the law as the Decalogue.

This is why one of the great gifts of the Lutheran church to me personally is the liturgical calendar.  An ongoing reminder of Jesus’ transforming work, as we commemorate what he has done for us from birth to death to Resurrection to Ascension to Pentecost.  It’s clear from these passages in Leviticus that God means for us to turn from our daily tasks, stop and remember–and reflect.  Maybe we don’t dwell in huts for seven days (23:43) or offer food at an altar, but the subtext here is that pausing and reflecting on what God–and for us, Jesus–has done is a key element in our relationship with Him.

Unfortunately, I live a life where reflection and contemplation is too rare.  I am too eager to move on to the next task at hand.  Busyness is a too effective way to avoid reflecting on who we are and the nature of our relationship with God.

Mark 7:24-37  As I remarked when we read this story in Matthew, that with the exception of the woman at the well in John, Jesus’ encounter with the Syrophoenician woman is perhaps my favorite of all the people he meets and talks with.  Operating at several levels, it is perhaps Jesus’ clearest statement that he came not just for Jews, but for the entire world.  More than that, though, I think it tells us that when we have faith in who he is and what he can do, we can approach Jesus with boldness.

The woman had a real world need: a demon-possessed daughter that she believed  Jesus could heal.  She had a solid faith that Jesus would do for her what she had heard he had done for many others.  And she is smart: she understands Jesus’ metaphor of the children and dogs, (and unlike so many of us who only come up with the perfect reply after the moment passes), she pushes back with a reply, which Jesus makes clear is what has led to her daughter’s healing, “For saying that, you may go—the demon has left your daughter.” (30)  It was this woman’s boldness and courage that Jesus respected.  But it is boldness and courage in the context of her deep faith that Jesus meets her need.

This is the same boldness with which David prays in so many psalms.  But it is never confrontational boldness; it is always grounded in deep respect and deep faith that Jesus will actually do what we’re asking him to do. We do not approach our Lord in weakness, but in faith in who he is–and who we are: deeply loved.