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Daily
Scripture Readings |
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Sunday
(July 11, 2010)* |
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Daily Office
Lectionary, The Book of Common Prayer, the Episcopal
Church in the U.S.A., 1979; cf. The Revised Common Lectionary (RCL),
Abingdon Press, 1992 |
Daily
Lectionary, Book of Common Worship, the Presbyterian Church in the U.S.A., 1993 |
Daily
Lectionary, Book of Worship Inter-Lutheran Commission on
Worship, c. 1978 (2002 printing) ‡ |
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http://www.satucket.com/lectionary/index.htm http://www.pcusa.org/cgi-bin/lectiond.cgi YOU MAY NEED TO COPY AND PASTE THESE URLs IN YOUR BROWSER |
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‡
Daily Lectionary, Evangelical Lutheran Worship,
ELCA, 2006. In the Evangelical Lutheran Worship book of 2006, the
Daily Lectionary (pp. 1121-1153) is revised to correlate with the Sunday
Lectionary (the Revised Common Lectionary) on the three year cycle: Year A,
Year B, Year C (now current). “The readings are chosen so that the days
leading up to Sunday (Thursday through Saturday) prepare for the Sunday
readings. The days flowing out from Sunday (Monday through Wednesday) reflect
upon the Sunday readings” (p. 1121). |
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Unless
otherwise indicated, the scripture texts quoted are from The New Revised
Standard Version (Nashville, TN: Thomas Nelson Publishers), 1989. |
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Sunday AM Psalm 148, 149, 150 PM Psalm 114, 115 Joshua 1:1‑18 Acts 21:3‑15 Mark 1:21‑27 From the Sunday Lectionary: (Cf. the RCL) Amos 7:7‑17 & Psalm 82
or Deuteronomy 30:9‑14 &
Psalm 25:1‑10; Colossians 1:1‑14; Luke
10:25‑37 (Cf. BCP) Psalm
25 or 25:3-9 |
Sunday Morning: Psalms 103; 150 Joshua 1:1‑18 Acts 21:3‑15 Mark 1:21‑27 Evening:
Psalms 117; 139 |
Sunday Morning Pss.: 108, 150 Num. 21:4‑9, 21‑35 Acts 17:(12‑21) 22‑34 Luke 13:10‑17 Evening
Pss.: 66, 23 |
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15th Sunday in
Ordinary Time, Year C Amos 7:7‑17 Psalm 82 Colossians 1:1‑14 Luke 10:25‑37 |
Sunday, July 3-9, Year C Deuteronomy 30:9‑14 Psalm 25:1‑10 (4) Colossians 1:1‑14 Luke 10:25‑37 Semicontinuous reading and
psalm Amos 7:7‑17 Psalm 82 (8) |
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* The Seventh
Sunday after Pentecost, references for the Sunday closest to July 13, Year
Two |
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Sermon, "The Good Samaritan," Hillcrest UMC, July 11, 2010
For the Lutheran Readings for today, and
comments on them, see the Episcopal Readings in the file for June 27, 2010, two
weeks ago. These traditions differ in relating readings to the weeks following
Pentecost.
Episcopal and Presbyterian Readings:
Joshua 1:1‑18
God=s Commission to Joshua
1:1 After the death of Moses the servant of the LORD, the
LORD spoke to Joshua son of Nun, Moses= assistant, saying, 2 AMy servant Moses is dead. Now proceed to cross the Jordan,
you and all this people, into the land that I am giving to them, to the
Israelites. 3 Every place that the sole of your foot will tread upon I have
given to you, as I promised to Moses. 4 From the wilderness and the Lebanon as
far as the great river, the river Euphrates, all the land of the Hittites, to
the Great Sea in the west shall be your territory. 5 No one shall be able to stand
against you all the days of your life. As I was with Moses, so I will be with
you; I will not fail you or forsake you. 6 Be strong and courageous; for you
shall put this people in possession of the land that I swore to their ancestors
to give them. 7 Only be strong and very courageous, being careful to act in
accordance with all the law that my servant Moses commanded you; do not turn
from it to the right hand or to the left, so that you may be successful
wherever you go. 8 This book of the law shall not depart out of your mouth; you
shall meditate on it day and night, so that you may be careful to act in
accordance with all that is written in it. For then you shall make your way
prosperous, and then you shall be successful. 9 I hereby command you: Be strong
and courageous; do not be frightened or dismayed, for the LORD your God is with
you wherever you go.@
Preparations
for the Invasion
10 Then Joshua commanded the officers of the people, 11 APass through the camp, and command the people: >Prepare your provisions; for in three days you are to cross
over the Jordan, to go in to take possession of the land that the LORD your God
gives you to possess.= A
12 To the Reubenites, the Gadites, and the half‑tribe
of Manasseh Joshua said, 13 ARemember the word that Moses the servant of the LORD
commanded you, saying, >The LORD your God is providing you a place of rest, and
will give you this land.= 14 Your wives, your little ones, and your livestock shall
remain in the land that Moses gave you beyond the Jordan. But all the warriors
among you shall cross over armed before your kindred and shall help them, 15
until the LORD gives rest to your kindred as well as to you, and they too take
possession of the land that the LORD your God is giving them. Then you shall
return to your own land and take possession of it, the land that Moses the
servant of the LORD gave you beyond the Jordan to the east.@
16 They answered Joshua: AAll that you have commanded us we will do, and wherever you
send us we will go. 17 Just as we obeyed Moses in all things, so we will obey
you. Only may the LORD your God be with you, as he was with Moses! 18 Whoever
rebels against your orders and disobeys your words, whatever you command, shall
be put to death. Only be strong and courageous.@ Joshua 1:1-18, NRSV)
The following comments are based
on those of July 13, 2008 (the Sunday closest to July 13, Year Two), when the
reading was Joshua 1:1-18, and later comments on the latter part of today’s
reading, from May 17, 2010 (Monday in the Seventh Week of Easter, Year Two),
when comments were repeated from January 5, 2009 (Monday in the week of the
Second Sunday after Christmas, ref. for Jan. 5, Year One), when comments were
based on those of May 5, 2008 (Monday in the week of the Seventh Sunday of
Easter, Year Two), and relevant comments from earlier as noted there.
Joshua has been Moses= assistant from the time of the attack by the Amalekites
(Exod. 17). He was with Moses when Moses set out from the camp to ascend Mount
Sinai (Exod. 24:13), and though he did not ascend the mountain, he was with
Moses when he returned to find the Israelites in rebellion, worshiping the
Golden Calf. Joshua said, AThere is a noise of war in the camp@ (Exod. 32:17), but Moses says it=s not the noise of war but of revelers (v. 18). Nor did
Joshua participate on the wrong side of any of the ensuing rebellions. He was
one of two who gave a good report on the scouting of the land of Canaan (Num.
14:6-10; cf. Caleb=s comment, 13:30). And Joshua is appointed as leader of
Israel already in Numbers 27:12-23. The LORD says to Moses, ATake Joshua son of Nun, a man in whom is the spirit, and
lay your hand on him; have him stand before Eleazar the priest and all the
congregation, and commission him in their sight. You shall give him some of
your authority, so that all the congregation of the Israelites may obey@ (Num. 27:18-20). After reporting the death of Moses (Deut.
34:1-8), before the assessment of Moses as a prophet like no other (v. 10),
Deuteronomy reports that AJoshua son of Nun was full of the spirit of wisdom, because
Moses had laid his hands on him, and the Israelites obeyed him, doing as the
LORD had commanded Moses@ (v. 9). So Rabbi J. H. Hertz says,
Israel=s story did not close with the death of Moses. This is one
of the lessons which the choice of this chapter [i.e. Josh. 1] as the
Prophetical Reading [i.e. Haftorah] for the last Sidrah of the
Pentateuch is to teach. The reading of the first chapter of Joshua, which opens
the section of Scripture known as >The Prophets=, is to remind us that though Moses is dead, his work and
message are eternal, and remain the undying task of all future generations in
Israel to fulfil. (Pentateuch & Haftorahs, 2nd ed., 24th
printing, 1981, p. 918 on Josh. 1:1-18).
As the Book of Joshua opens,
connection is made with the scene of Moses= death at the end of Deuteronomy (Deuteronomy 34:1-12). AAfter the death of Moses the servant of the LORD,@ says the narrator, Athe LORD spoke (rm@xy0ov1, wayyÇ=mer) to Joshua son of
Nun, Moses= assistant@ (Josh. 1:1). Of the words, Athe LORD spoke,@ Rabbi J. H. Hertz says,
This
characteristic phrase of Scripture is one of the most obvious indications of
what we call >inspiration.= We are not in a position to define the exact mode in which
the Divine message was communicated. Was it an inner conviction borne in upon
the soul, voiceless but clear and definite? We cannot tell. >How God reveals
Himself to His chosen messengers will scarcely ever be understood. It is the
greatest of mysteries; although that he reveals Himself is the greatest
of certainties= (Marti),’ (Pentateuch & Haftorahs, 2nd
ed., 24th printing, 1981, on Joshua 1:1).
Joshua
enters his new office, so to speak, and is immediately faced with a major
challenge. AThe commission,@ says Carol Myers, Ais presented in four speeches, one
delivered by God (vv. 2-9), two by Joshua (vv. 10-11, 12-15), and one by the
people (vv. 16-18)@ (The Jewish Study Bible, 2004, on Josh. 1:2-18; cf. K. Lawson
Younger, NOAB, 3rd ed., augmented, 2007, on Josh. 1:2-18).
Although confronted with a daunting challenge, Joshua is met with strong
encouragement, as well as command to proceed, from the LORD (Josh. 1:2‑9).
AMy servant Moses is dead,” says the
LORD. “Now proceed to cross the Jordan, you and all this people, into the land
that I am giving to them, to the Israelites. Every place that the sole of your
foot will tread upon I have given to you, as I promised Moses@ (vv. 2‑3).
The
territory is defined: AFrom the
wilderness and the Lebanon as far as the great river, the river Euphrates, all
the land of the Hittites, to the Great Sea (lOdGAha My0!ha, hayy~m hagg~dôl) in the west shall
be your territory@ (v. 4). The recent Jewish Publication Society translation
(NJPS 1985, 1999) has Athe Mediterranean [note a >Great=] Sea@ for Athe Great Sea@ (NRSV). According to Myers, AThe full extent of the land runs from the Jordan on
the east to the Mediterranean Sea on the west, from the Lebanon
in the northwest and the Great River, the River Euphrates, in the
northeast to the wilderness in the south.@ And she adds, AThese borders are virtually the same as in the description
given by Moses in Deut. 11:24-25. These are ideal borders only, and likely do
not reflect the land held by Israel either in this period, or in some later
time@ (op. cit., on Josh. 1:2-5).
ANo one shall be able to stand against you all the days of
your life,” says the LORD. “As I was with Moses, so I will be with you; I will
not fail you or forsake you.” (vv. 5). Robert G. Boling, revised by Richard D.
Nelson, says, “The Lord, speaking as the Divine Warrior who leads heavenly
armies into battle and fights for Israel, promises Joshua military success (see
v. 3) and effective presence (see v. 9)” (The
HarperCollins Study Bible, rev. ed., 2006, on Josh. 1:5). “Be strong and
courageous,” says the LORD; “for you shall put this people in possession of the
land that I swore to their ancestors to give them” (v. 6). The call for
strength and courage is emphasized. AOnly be strong and very courageous, being careful to act in
accordance with all the law that my servant Moses commanded you; do not turn
from it to the right hand or to the left, so that you may be successful
wherever you go@ (v. 7). According to Boling and Nelson, “strong and courageous” [v. 6, is]
repeated in vv. 7, 9, 18. Cf. Deut 31:7, 23. The rhetoric of speeches in Joshua
frequently echoes Deuteronomy” (ibid., on v. 6).
The LORD tells Joshua, AThis book of the law shall not depart out of your mouth;
you shall meditate on it day and night, so that you may be careful to act in
accordance with all that is written in it@ (v. 8). Robert C. Dentan and Leslie J. Hoppe identify Athis book of the law@ as Deuteronomy, adding, AObedience to this book of the law (Deuteronomy) is
the only requirement for the success of the project that the Israelites are to
undertake@ (NOAB, 2nd ed., 1994, on Josh. 1:8). However, as noted
earlier, Rabbi Hertz refers to it as Athe entire Book of the Law, which contained both the laws
of the Sinai Covenant and those of the Covenant in the Plains of Moab (xxviii,
69),@ which he adds Awas placed by the side of the Ark (Koenig)@ (op. cit., on Num. 31:26). And the LORD concludes his
words to Joshua by repeating the call for strength and courage. AI hereby command you: Be strong and courageous; do not be
frightened or dismayed, for the LORD your God is with you wherever you go@ (v. 9). According to Younger, AThe LORD=s speech outlines the means of success for Joshua and the
Israelites: obedience to the book of the law. The LORD=s speech also anticipates the main themes of the book: the
crossing of the Jordan (1:1-5:12, the conquest (5:13-12:24), the distribution
of the land (13:1-22:34), and obedience to the law of Moses (23:1-24:33)@ (op. cit., on Josh. 1:2-9).
In the
next speech, Joshua begins preparations for crossing the Jordan and taking
possession of the land of Canaan. AThe Joshua commanded the officers of the people,@ we are told, saying APass through the camp, and
command the people: >Prepare your provisions; for in three days you are to cross
over the Jordan, to go in to take possession of that land that the LORD your
God gives you to possess= @ (vv. 10, 11). AThree days,@ says Myers, Amay denote a ritual period before a significant event and is not
always to be taken literally (e.g., Gen. 40:13, 19, 20; Exod. 3:18; 19:11)@ (op. cit., on v. 11; cf.
Younger, op. cit., on v. 11).
Next,
Joshua specifically addresses the trans-Jordanian tribes: “To the Reubenites,
the Gadites, and the half-tribe of Manasseh Joshua said, “Remember the word
that Moses the servant of the LORD commanded you, saying, >The LORD your God is providing
you a place of rest, and will give you this land= @ (vv. 12-13). By Athis land,@ of course, Moses meant the
land already taken (Num. 21:21-25) east of the Jordan river, which was assigned
to these tribes (Num. 32:1-42). Joshua reminds these tribes of the conditions
imposed by Moses.
Your wives, your little ones, and your livestock shall
remain in the land that Moses gave you beyond the Jordan. But all the warriors
among you shall cross over armed before your kindred and shall help them, until
the LORD gives rest to your kindred as well as to you, and they too take
possession of the land that the LORD your God is giving them. Then you shall
return to your own land and take possession of it, the land that Moses the
servant of the LORD gave you beyond the Jordan to the east. (Josh. 1:14-15 ,
NRSV; cf. Num. 32)
The
fourth (and final) speech in this chapter is the response of the
trans-Jordanian tribes to Joshua=s reminder. AAll that you have commanded us we will do,@ they say, Aand wherever you send us we
will go@ (v. 16). This pledge of
loyalty to Joshua is compared to their loyalty to Moses. AJust as we obeyed Moses in all
things,” they say, Aso we will obey you” (v. 17a). But they in turn remind Joshua that
he must rely on God as did Moses. AOnly may the LORD your God be with you, as he was with Moses!” (v.
17b). And they are prepared to enforce obedience to JoshuaBapparently meaning within their
respective tribesBwith severe sanctions. AWhoever rebels against your orders and disobeys your words,
whatever you command, shall be put to death. Only be strong and courageous@ (v. 18). According to Myers, Athe Transjordanian tribes
deliver the final speech in ch. 1, affirming Joshua as the authoritative
successor to Moses@ (op. cit., on vv. 16-18). Rabbi Hertz explains the reference to
punishment for rebelling against the commandment: AThey desire strict military
discipline,” but he adds:
The Rabbis understood this call for courage to apply with
especial force in the realm of the spirit: >There are four directions in
which a man needs constantly to strengthen himself; namely, in Torah (i.e.
in his grasp of religious fundamentals) and Good Deeds (beneficence is the
result of habitual action), in Prayer (daily worship not only expresses, but
kindles the flame of devotion in the soul), and in Derech Eretz (i.e.
harmonious relationship with his fellow-men).@ (op. cit., p. 919 on Josh.
1:18)
God=s Word, good deeds, daily prayer, love and concern for
fellow human beings, these are areas where we all should be strengthened. In
summary here, the Rabbi says:
Israel=s story did not close with the death of Moses. This is one
of the lessons which the choice of this chapter [i.e., Josh. 1] as the Prophetical
Reading [i.e. Haftorah] for the last Sidrah [Torah/Pentateuch Reading] of the
Pentateuch is to teach. The reading of the first chapter of Joshua, which opens
the section of Scripture known as >The Prophets=, is to remind us that though Moses is dead, his work and
message are eternal, and remain the undying task of all future generations in
Israel to fulfill@ (ibid., on Josh. 1).
Acts 21:3‑15
3 We
came in sight of Cyprus; and leaving it on our left, we sailed to Syria and
landed at Tyre, because the ship was to unload its cargo there. 4 We looked up
the disciples and stayed there for seven days. Through the Spirit they told
Paul not to go on to Jerusalem. 5 When our days there were ended, we left and
proceeded on our journey; and all of them, with wives and children, escorted us
outside the city. There we knelt down on the beach and prayed 6 and said
farewell to one another. Then we went on board the ship, and they returned
home.
7 When we had finished the voyage from Tyre, we arrived at
Ptolemais; and we greeted the believers and stayed with them for one day. 8 The
next day we left and came to Caesarea; and we went into the house of Philip the
evangelist, one of the seven, and stayed with him. 9 He had four unmarried
daughters who had the gift of prophecy. 10 While we were staying there for
several days, a prophet named Agabus came down from Judea. 11 He came to us and
took Paul=s belt, bound his own feet and hands with it, and said, AThus says the Holy Spirit, >This is the way the Jews in Jerusalem will bind the man who
owns this belt and will hand him over to the Gentiles.= A 12 When we heard this, we and the people there urged him
not to go up to Jerusalem. 13 Then Paul answered, AWhat are you doing, weeping and breaking my heart? For I am
ready not only to be bound but even to die in Jerusalem for the name of the
Lord Jesus.@ 14 Since he would not be persuaded, we remained silent
except to say, AThe Lord=s will be done.@
15 After these days we got ready and started to go up to
Jerusalem. (Acts 21:3-15, NRSV)
The following comments are based
on comments on Acts 21:1-14 of August 11, 2009 (Tuesday in the week of the
Sunday closest to August 10, Year One), when comments were based on those of September
30, 2008 (Tuesday in the week of the Sunday closest to September 28, Year Two),
and the comments of August 14, 2007 (Tuesday in the week of the Sunday closest
to August 10, Year One), when comments were repeated with editing and
supplement from October 3, 2006 (Tuesday in the week of the Sunday closest to September
28, Year Two), when comments were repeated from August 9, 2005 (Tuesday of the
week of the Sunday closest to August 10, Year One).
As Paul’s Third Missionary Journey
as reported in Acts (Acts 18:22-21:16) draws to a close, he is determined to go
to Jerusalem to deliver the collection for Athe saints@ (Rom. 15:25-27; cf. Gal. 2:10; 1 Cor. 16:1-4; 2 Cor.,
chaps. 8-9) as a symbol of the unity between the Jewish Christian and Gentile
Christian parts of the church (cf. Gal. 3:28; Eph. 2:14-16). He is aware of
possible danger to himself in this journey, and so has bid farewell to the
Ephesians elders, having said Athat they would not see him again@ (Acts 20:38). Luke, who has been with Paul since his
departure from Philippi (20:6), except that Paul remained behind at Troas and
rejoined Luke and the others at Assos (vv. 13-14), reports that, in taking
leave of the Ephesian elders and setting sail, Awe came by a straight course to Cos, and the next day to
Rhodes, and from there to Patara@ (21:1), that is, according to Beverly Roberts Gaventa, Aaround the southwestern perimeter of Asia Minor@ (HarperCollins Study Bible, rev. ed., 2006, on Acts
21:1-3). After their finding Aa ship bound for Phoenicia” at Patara, their journey
continues (v. 2), passing Cyprus, to the Syrian coast, landing Aat Tyre, because the ship was to unload its cargo there”
(v. 3).
At Tyre, Paul, Luke and their
company look up the disciples and stay their seven days (v. 4a). ANothing has been said of a mission in Tyre to account for
the disciples,@ says Gaventa, Abut see 11:19; 12:20; Luke 6:17; 10:13-14” (ibid., on v.
4). No Christian prophet is named from the group at Tyre, but, says Luke, AThrough the Spirit they [i.e., the believers at Tyre] told
Paul not to go on to Jerusalem@ (v. 4b). The farewell scene (vv. 5-6) reminds us of the
farewell to the Ephesian elders (20:36-38). In both instances, Paul=s group is escorted to the ship by the group sending them
off (20:38; 21:5a). In both instances there is prayer by the group (20:36;
21:5b). In parting from the Ephesian elders there was Amuch weeping among them all; they embraced Paul and kissed
him@ (20:37). Similar emotional expressions are not reported in
the departure from Tyre, but some emotion and concern for Paul=s welfare is indicated by their prophetic warning, as well
as their accompanying Paul=s group to the beach, and their prayers and farewell. AThen,” says Luke, Awe went on board the ship, and they returned home” (21:6b).
F. F. Bruce says, AThe disciples at Tyre were not old friends of Paul, as the
Ephesian elders were, but the love of Christ is the strongest of bonds, and at
the end of a week he and they were as firm friends as if they had known each
other all their lives@ (The Book of Acts, NICNT, rev. ed., 1988, p. 398,
on Acts 21:5-6).
From Tyre they proceed by ship to
Ptolemais, about twenty-five miles down the coast, where, says Luke, Awe greeted the believers and stayed with them for one day@ (v. 7). Gaventa notes here, as in the case of Tyre, that Anothing has been said of a mission there [i.e., at
Ptolemais], [but] see 11:19” (ibid., on v. 7). On the next day they come to
Caesarea, thirty miles further down the coast (v. 8a), where they meet one
whose name is familiar to us. Luke says, Awe went into the house of Philip the evangelist, one of the
seven [6:1-7], and stayed with him@ (v. 8b). Earlier, Luke has told us that after his meeting
with the Ethiopian eunuch on the road to Gaza, and the eunuch=s conversion and baptism (8:26-40), Philip Aproclaimed the good news to all the towns until he came to
Caesarea@ (v. 40), where we now learn that he apparently settled. Philip
Ahad four unmarried daughters,” says Luke, Awho had the gift of prophecy@ (21:9; cf. 2:17). But it was the prophet Agabus from Judea
(v. 10) who acted out his prophecy by binding himself with Paul=s belt, saying, AThus says the Holy Spirit, >This is the way the Jews in Jerusalem will bind the man who
owns this belt and will hand him over to the Gentiles’ ” (v. 11). According
to Bruce,
The mode
of his [i.e., Agabus=s] prophecy is reminiscent of much Old Testament prophecy:
it is conveyed in action as well as in word. As Ahijah the Shilonite tore his
new cloak to show how Solomon=s kingdom would be disrupted (1 Kings 11:29-39), as Isaiah
went about naked and barefoot to show how the Egyptians would be led into
captivity by the Assyrians (Isa. 20:2-4), as Ezekiel mimicked the Babylonian
siege of Jerusalem by laying siege himself to a replica of the city (Ezek.
4:1-3), so Agabus foretold the binding of Paul by tying himself up with Paul=s girdle. The action was as much part of the prophecy as
the spoken word: both together communicated the effective and self-fulfilling
word of God (cf. Isa. 55:11). (op. cit., p. 401 on vv. 10-11)
Agabus= prediction profoundly affected the group, including Luke,
who says, AWhen we heard this, we and the people there urged him not
to go up to Jerusalem@ (v. 12). If we count the implied warning in the concern of
the Ephesian elders for Paul (20:36-38), this makes three, including prophetic
warnings at each stop on the Mediterranean coast of Israel. But Paul, whose
commitment shows through his answer, was not to be deterred from his purpose. AWhat are you doing,@ he asks, Aweeping and breaking my heart? For I am ready not only to
be bound but even to die in Jerusalem for the name of the Lord Jesus@ (v. 13). Here, as earlier with the Ephesian elders at
Miletus (20:36-38) and the Christian community at Tyre (21:4-6), Luke gives us
a glimpse into the heart, the strong emotional ties, that held the early church
together, and not just its mind or activities. In his letter to the
Philippians, Paul says, AFor God is my witness, how I long for all of you with the
compassion of Christ Jesus. And this is my prayer, that your love may overflow
more and more with knowledge and full insight to help you determine what is
best, so that in the day of Christ you may be pure and blameless, having
produced the harvest of righteousness that comes through Jesus Christ for the
glory and praise of God@ (Phil. 1:8-11). ASince he [Paul] would not be persuaded,@ says Luke, Awe remained silent except to say, >The Lord=s will be done’ ” (v. 14). And so, says Luke, Aafter these days we got ready and started to go up to
Jerusalem” (v. 15).
Mark 1:21‑27
The
Man with an Unclean Spirit (Lk 4.31‑37)
21 They went to Capernaum; and when the sabbath came, he
entered the synagogue and taught. 22 They were astounded at his teaching, for
he taught them as one having authority, and not as the scribes. 23 Just then
there was in their synagogue a man with an unclean spirit, 24 and he cried out,
AWhat have you to do with us, Jesus of Nazareth? Have you
come to destroy us? I know who you are, the Holy One of God.@ 25 But Jesus rebuked him, saying, ABe silent, and come out of him!@ 26 And the unclean spirit, convulsing him and crying with
a loud voice, came out of him. 27 They were all amazed, and they kept on asking
one another, AWhat is this? A new teaching‑with authority! He
commands even the unclean spirits, and they obey him.@ (Mark 1:21-27, NRSV)
The following comments are based
on relevant comments on Mark 1:14-28 of February 23, 2010 (Tuesday in the week
of the First Sunday of Lent, Year Two), when comments were mainly repeated from
those of July 11, 2009 (Saturday in the week of the Sunday closest to July 6,
Year One), when comments were repeated with some editing from January 13, 2009
(Tuesday in the week of the First Sunday after the Epiphany, Year One), when
comments combined readings of July 6, 2008 (the Sunday closest to July 6, Year
Two), on Mark 1:14-20, and comments of July 13, 2008 (the Sunday closest to
July 13, Year Two), on Mark 1:21-27. Comments then were based on earlier
comments, as noted there.
In last Sunday=s reading from Mark, we were told briefly about the beginning
of Jesus= Galilean ministry (Mk. 1:14-15), including the summary of
Jesus= preaching, AThe time is fulfilled, and the kingdom of God has come
near; repent and believe in the good news@ (v. 15; cf. Mt. 4:17). Luke does not summarize Jesus= preaching at this point (Lk. 4:15), but he provides an
example, Jesus= sermon at Nazareth on Isaiah 61:1-2 (Lk. 4:16-30). In
Mark, the summary of Jesus= preaching in Galilee is followed immediately by the
account of the calling of four disciples, Simon, Andrew, James and John (Mk.
1:16-20; cf. Mt. 4:18-22). After Jesus calls the four disciples, accounts of
exorcism, healing and teaching with authority follow. Matthew calls attention
to Jesus= spreading fame with a summary of his healing miracles (Mt.
4:24), which attracted Agreat crowds@ (v. 25), setting the scene for the Sermon on the Mount
(chaps. 5-7). Luke does not summarize Jesus preaching and ministry, but notes
his spreading fame (Lk. 4:14) and praise (v. 15). The sermon (Lk. 4:20-27) on
Isaiah 61:1; 58:6; 61:2 (cited in Lk. 4:18-19), with the response in Nazareth
(vv. 28-30) take the place of Mark=s summary. Matthew, Mark and Luke, each in his own way,
tell us how Jesus came upon the scene with an impressive series of miracles and
his preaching of the kingdom of God.
At this point, Jesus moves on
quickly. AThey [meaning Jesus and the newly called disciples] went to
Capernaum and when the sabbath came, he entered the synagogue and taught@ (Mk. 1:21; cf. Lk. 4:31). The reaction to Jesus= teaching was nothing short of amazing. AThey were astonished at his teaching,” says Mark, Afor he taught them as one having authority, and not as the
scribes@ (Mk. 1:22; cf. Lk. 4:32). Echoes of these verses appear in
Matthew in different contexts (Mt. 4:13; 7:28-29).
In the synagogue at Capernaum,
Jesus= first public encounter with opposition is not with
religious leaders, nor with governmental authorities, but with a demon. AJust then,” we are told, Athere was in their synagogue a man with an unclean spirit@ (Mk. 1:23; cf. Lk. 4:33, with Athe spirit of an unclean demon@ for Aan unclean spirit@). The unclean spirit recognizes Jesus immediately for who
he isBsomething it seems the disciples, as well as Jesus= opponents, take some time to recognizeBfor he cries out, AWhat have you to do with us, Jesus of Nazareth? Have you
come to destroy us? I know who you are, the Holy One of God@ (Mk. 1:24). Luke=s version of this outcry is similar, as the Aunclean demon@ says, ALet us alone! What have you to do with us, Jesus of
Nazareth? Have you come to destroy us? I know who you are, the Holy One of God@ (Lk. 4:34). But this encounter is no contest, for Jesus
rebukes the unclean spirit, saying, ABe silent, and come out of him!@ (Mk. 1:25; Lk. 4:35a). Mark tells us that Athe unclean spirit, convulsing him and crying with a loud
voice, came out of him@ (Mk. 1:26). Luke puts it this way: AWhen the demon had thrown him down before them, he came out
of him without having done him any harm@ (Lk. 4:35b).
Both evangelists report that the
people in the synagogue Awere all amazed.@ According to Mark, Athey kept on asking one another, >What is this? A new teachingBwith authority! He commands even the unclean spirits, and
they obey him@ (Mk. 1:27). Luke=s version is similar, but more graphic! AThey were all amazed and kept saying to one another, >What kind of utterance is this? For with authority and
power he commands the unclean spirits, and out they come!@ (Lk. 4:36, my emphasis with bold print). In Luke, the
contrast stands out between the sermon at Nazareth and subsequent rejection of
Jesus (Lk. 4:16-30), on the one hand, and the amazement at this exorcism, which
follows immediately in Luke=s sequence of events, on the other. In the following verse,
Mark says, AAt once his [i.e., Jesus=] fame began to spread throughout the surrounding region of
Galilee@ (Mk. 1:28). AFrom his very first exorcism,@ says Richard A. Horsley, AJesus= fame spreads rapidly throughout the region; see also 1:45;
3:7-8). Luke echoes Mark here: AAnd a report about him began to reach every place in the
region@ (Lk. 4:37). Soards points out that in Luke, Athis incident is the first of five sabbath healings or
exorcisms by Jesus (4:31, 38; 6:6; 13:10; 14:1)@ (op. cit., on Lk. 4:31).
In Mark, when Jesus later heals a
paralyzed man by saying, ASon, your sins are forgiven@ (Mk. 2:5), Asome of the scribes were sitting there, questioning in
their hearts@ (v. 6). Another chapter later, humans were plotting Ahow to destroy him@ (Mk. 3:6). But we are reminded by this first encounter
with opposition from a demon that, at a very basic level, Aour struggle is not against enemies of blood and flesh, but
against the rulers, against the authorities, against the cosmic powers of this
present darkness, against the spiritual forces of evil in the heavenly places@ (Eph. 6:12). Under such conditions, we should turn to
prayer immediately, not as a last resort.
Richard A. Burridge reminds us
that the ancient church used the lion as a symbol of Mark the Evangelist, or
perhaps Mark=s Jesus (Four Gospels, One Jesus? 2nd.
ed., 2005, chap. 2). With a reminder Aof Aslan, the great lion in the Narnia Chronicles of
C. S. Lewis@ (pp. 34-35), he pictures Mark=s Astyle, structure and narrative technique@ as Athe bounding lion@:
Whenever
Aslan does appear in the Narnia stories, he dashes from place to place as he is
needed in great leaps and bounds: >he rushes on and on, never missing his footing, never
hesitating= (The Lion, the Witch and the Wardrobe,
Puffin/Penguin, 1959, p. 150). So too in Mark=s first chapter. The opening stories concern John the
Baptist=s ministry and preaching (1:4-8) and the baptism of Jesus
(1:9-11), both substantially briefer than Matthew or Luke=s account. Then we have a brief mention of the temptation
(1:12-13) with no narrativeBalthough there is the interesting note, unique to Mark that
Jesus was >with the wild beasts=! Then, lion-like, Jesus bounds off into his workBproclaiming the kingdom of God and repentance (1:14-15),
forming a group of disciples (1:16-20) and engaging in a teaching and healing
ministry, the man with an unclean spirit in the synagogue (1:21-228), Peter=s mother-in-law (1:29-31), many others who are sick or
possessed (1:32-34), going round the towns and synagogues of Galilee (1:35-39)
and healing a leper (1:40-45). The sheer pace of it all is unrelenting. (ibid.,
pp. 35-36).
Aslan=s stone table, and Jesus= cross, are not yet.
As noted above, for the Lutheran Readings for
today, and comments on them, see the Episcopal Readings in the file for June 27,
2010, two weeks ago. These traditions differ in relating readings to the weeks
following Pentecost.
Ronald D. Worden, Ph.D.
rdworden@hgst.edu