Creative Words that Matter
Commentary
A younger clergy colleague once shared in our ministerial group that people in his generation do not like using the phone (despite an abundance of cellphones) to communicate. They prefer text messaging or email because they do not want to have to watch their words in modern telephone etiquette. They grow weary of gender identity, definitions of what is and is not politically correct change rapidly and vary in differing communities with diverse core values.
Who can blame such a person when we are bombarded with words every time we open our Android screens, long lists of messages in our email in box, and watching whatever form of satellite, cable, or streaming devices to get our news and entertainment? All this week’s biblical texts point to words that matter! The Holy Scriptures predate any modern communication devices, and still point people to fulfillment, new life, and point us to a divine God who transcends any worries or problems we have today. This is often a result of information overload. God’s Word contained in scripture provide creative words that really matter in daily life.
Job 23:1-9; 16-17
Much has been written on the book of Job as it relates to the question of theodicy. That is how is God’s goodness and omnipotence to be defended in view of the existence of evil. This is a problem for monotheistic religions, which do not have a number of gods in conflict with one another, as with some polytheistic religions. A very comprehensive (and pricy!) commentary on Job is by Samuel E. Balentine, Smyth & Helwys Bible Commentary: Job, (Macon, GA: Smyth & Helwys, 2006). Other religions throughout history have also had to wrestle with the question of righteous suffering while worshipping an almighty God or deity, with differing outcomes. The Sumerian version of Job simply admits to sinning and confesses it, so he can move on with life.
The Mesopotamian version of Job is told that the God will make all things right in the end, so accept it. Suffering is common to all humanity, so remain steadfast and things will ultimately be better off. Another response in this religion is that the wisdom of the gods is simply incomprehensible, and it is a mystery. The Babylonian gods never speak, intervene but remains silent and distant. The Egyptian response to righteous suffering is that this problem will be rectified in the afterlife. (Ballentine, 6-11).
The biblical author of Job rejected all of the above options because they ignore safeguards to society’s institutions — religious, political or academic — [which] may mute threats to stability, and left unaddressed leaves God or gods as “shadowy stains on an old wall. (Ballentine, 12)
The Job of the Old Testament insists on a God who remains actively involved with the creation, while maintaining omnipotence. This God is just and righteous, and hates evil, though is not above using evil people as a rod or instrument for specific reasons, such as the case with both Nebuchadnezzar and Cyrus during the Babylonian and Persian exile periods.
The Job of the Old Testament maintains his integrity and insists on his righteousness throughout the book. In this chapter he has just completed debating with his friend Eliphaz and now turns his attention to God. In this text Job launches a complaint to God regarding God’s silence. He repeats the questions asked for ages about why do those with authentic faith suffer, while those who are wicked run free and never see God’s judgement? Where is the God of truth in the burning bush found in the Book of Exodus at now? (Janzen, 164). Throughout Job 23-24, the righteous servant seeks out God.
This is accomplished through a prayer of complaint. This is a form of piety which may be seen as push back against the unfairness of life toward a God who claims to be both righteous and all powerful.
What Job brings to the ancient theodicy question is his integrity on insisting both that he has done no wrong, and God is powerful and good. He will not fudge on either point throughout the book.
The righteous man frames his complaint in the format of a judicial court system. The questions include why did God strip him of his royalty status despite his obedience, and does God remain silent and hidden?
Such hiddenness of God is echoed in Jesus’ citation from Psalm 22:1 “My God, my God, why have you forsaken me? Why are you so far from helping me, form the words of my groaning?” c.f. Mark Matthew 27:46, Mark 15:33-34). In this way, Jesus also identifies with such hidden of God as the great high priest in the Hebrews 4 lesson.
Not only is God hidden but Job 23:16 goes on with, “God has made my heart faint; the Almighty has terrified me.” Job continues to refuse to be silent in his words toward God. Job rejects the “silent presence version” of God, and seeks God for justice. The same disparaging absence that has afflicted pain on Job, now energizes Job to seek God, even be it in a format of a trial court (23:3-4). The persistent prayer remains a creative word that counts.
Job does have a compass of righteousness to seek God out. Might this also be one measure of an authentic faith on any spiritual pilgrimage — that being to know the true traits of the God who is worshipped? Job refuses to be silent. In modern terms Job will only be dragged away from God while kicking and screaming? Might this be a modern form of Christian piety when we see injustice forced upon righteous people? Hence, such refusal to go away silently is indeed a form of worship (Balentine, 362-366).
As creation is still being designed, with possible human collateral damage, the Book of Job suggests that humans can still protest, and work to help design creation in a positive manner rather than remain victims of corporate and national polluters who may harm the earth’s environment (Ballentine, 378). Do not totally rely on divine intervention, we are still stewards of God’s creation.
Job still maintains God to be “guided by reason and fair play, not power and petulance” (Balentine, 362). Later in Chapter 24, he will seek to embrace a larger context with these questions. [Sources: Balentine, Samuel E., Smyth & Helwys Bible Commentary: Job, Macon, GA: Smyth & Helwys, 20060; Janzen, Gerrard J., Interpretation, a Bible Commentary for Teaching and Preaching: Job, Louisville, KY: Westminster John Knox Press, 1985)].
Hebrews 4:12-16
The book of Hebrews is intended to be a pep talk, or words of exhortation to Christian believers who are weary and considering abandoning the Christian church. The second coming has yet to arrive, as the first generation of apostles have died. Sporadic persecution and social ostracism persist among Christian communities. The book is generally dated around 70-80 CE by an anonymous author. This is one of the books some scholars suggest could be written by a female scribe (Priscilla). Is it still worth it to remain in this Christian faith movement? Hebrews answers definity n the affirmative!
The lengthy sermon is difficult to read and does go off on tangents at times. With that said, one interpretative lens in reading the whole book of Hebrews is the opening verses, “Long ago God spoke to our ancestors in many and various ways by the prophets, but in these last days he has spoken to us by a son, whom he appointed heir of all things, through whom he also created the world.” (Hebrews 1:1-2). God is not finished speaking to humanity.
God’s word is creative and much alive today, is a theme which recurs throughout the epistle. The lesson for this Sunday is no exception. Essentially the text has two divisions. Striving to live as a disciple for God’s creating and judging power, (vss. 4:12-13); and Jesus as the Great High Priest (vss. 14-16).
God’s word in Hebrews is like a sharp accurate surgical instrument which can cut through all parts of the body, be they difficult or tender to bring life. The word of God reminds people of faith that we are both sinners and redeemed. The word calls things as they really are and then points to the good news of new life, as it dissects all living actions and words of people of all times.
There are also qualities of God’s word in this text, all or any combination could be used as a sermon path. They are living, sharper, active, piercing, and discerning. Cutting bodily joints from marrow would be difficult with a Roman sword, which is a weapon. God’s word as a sword can go into those intricate body parts to dispose or repair any areas of the human anatomy (Smith, 66-67). Nothing is hidden from this sword of the word, as God is the final judge.
What are these words? Specifically, they are the words spoken by the Son of God or Jesus the great high priest (4:14). It is not unreasonable to include the Hebrew Bible or Old Testament within the body of this living word as it is read through the lens of the Christ’s death and resurrection event.
A dimension of judgment of nothing hidden and all deeds are exposed is an important dimension of this text. It is also God’s response to those who experience righteous suffering while the unjust seem to prosper as mentioned throughout the book of Job. God has exposed all injustice as well as righteous actions which have gone unnoticed is one piece of good news in this text. As mentioned in the opening verses of Hebrews 1, God is not finished speaking words to God’s people. The new set of life-giving words are through the life, teachings and Spirit of his Son, Jesus the great high priestPriest.
The second portion of this text argues that Jesus as the great high priest has also experienced the deafening silence of a seemingly hidden God during difficult times, as people today might also empathize with Job’s prayers. Yet, faith and fidelity to the creator God are both core values of Job and Hebrews, in the face of loneliness and isolation on the faith pilgrimage. Jesus knows how both Job and the Christian audience in Hebrews feels in a despairing willingness to throw in the towel situation.
Another treasure nugget from the Book of Hebrews during time of extreme detached loneliness is from Hebrews 12:1-2, “Therefore since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and sin that clings closely, and let us run with perseverance the race that is set before us, looking to Jesus the pioneer and perfector of our faith, who for the sake of the joy that was set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.” For churches who have a cherished cemetery nearby, Hebrews serves as a reminder of the cloud of witnesses whose bodies are buried in the graves, have spirits who are included in the cloud of witnesses looking from on high.
Jesus shares the same feelings with humanity of people who feel as if the life is being sucked out of them by people who seem to be an ill intended bottomless black hole which drains energy out of them daily. He has been there. And is now seated at the right hand of the throne of the father. This is intended to encourage Christians of all times to hold fast with confidence in the faith of this Great High Priest whose word continues to create new life. [Sources: Johnson, Luke T., The New Testament Library: Hebrews, (Louisville, KY: Westminster John Knox Press, 2006); Lindars, Barnabas, New Testament Theology: The Theology of the Book of Hebrews, (New York, NY: Cambridge University Press, 2003); Smith, Robert H., Augsburg Commentary on the New Testament: Hebrews, (Minneapolis, MN: Augsburg Fortress, 1984)].
Mark 10:17-31
“You lack one thing; go sell what you own, and the give the money to the poor, and you will have treasure in heaven; then come follow me” (Mark 10:21). For the average middle or lower working-class person in North America, this request of Jesus to the man who seeks to inherit eternal life is intimidating! On one hand few people in most churches consider themselves particularly “rich,” in fact they work very hard to support their household. On the other hand, compared to people living in third world undeveloped countries in Asia or Africa, most Americans might be seen as quite wealthy.
There are couple ways to frame this text. One is to consider that Jesus is talking about growing in discipleship which is a lifetime journey, which takes time. Giving more to the needs of the poor is a worthy goal, be it not attained or not (Black, 228-229). Also, one commentator suggests that Jesus is calling the man to give his “reserves” which he does not need for his family (Boring, 295). A very realistic and workable way to frame this whole text is view it as God’s restoration of the order which had fallen in the garden (Genesis 3), while maintaining a tension of making a living in the world without embodying worldly passions (Juel, 145).
As text begins, a man asks about inheriting eternal life (10:17). This tells us that there was a belief in the afterlife which is worth trying to inherit. Since Mark is the earliest gospel written 70 CE or before, this is evidence that there was a belief in an afterlife which is worth seeking beyond the grave. The resurrection as being assumed, is part of the good news of this text.
The point is made that that man called Jesus “Good teacher” (10:18) Jesus responds that God alone is good. This has raised the question of Jesus himself not recognizing the full extent of his messianic identity (until he dies on the cross, Mark 15:39). A process theological view might suggest that Jesus himself was a work in process or progress while he was living on this earth.
Jesus reminds the man that basic Ten Commandments are still valid from Exodus 20. Is this a man a person of faith already? If so, he simply being called to live out the commands in response to being part of the covenant community. This is the second use of the law, by some theological traditions (Lutheran). The kingdom of God does not begin when people die, but while living on earth in the form of the community of faith who recreates or restores creation. The words of their scriptures matter!
Jesus’ request that the man sell his possessions might be interpreted as reexamining where his passions lie — be it in ownership of material goods or growing as a disciple in the kingdom of God? Another way to view this text is Jesus is asking him to break with his past, which he will not do, because of all his possessions. “He cannot lose his life in order to gain it” (Juel, 14).
With that said, Jesus uses the metaphor of it being easier for a camel to go through the eye of a needle than someone rich to enter the kingdom of God (10:10-25). This has been disputed. Is Jesus using hyperbole? One theory is that a needle was a lower entrance into a city, which a camel must stoop under to enter. The astonishment of the disciples favors the former view. The good news remains that, “For mortals it is impossible, but not for God; for God all things are possible” (10:27). Might this suggest that both rich and poor people must rely on God’s grace to inherit eternal life? “Grace is an impossible possibility” (Black, 227, Juel 143).
The text moves on with Peter taking citing the sacrifices that he and the rest of the disciples have made to follow Jesus (10:28-29). There was a debate whether God’s blessings translated into material wealth on earth. The man in the earlier verses may have believed this, as do the disciples.
Jesus’ response is that it is possible to reap rewards while living in a community of faith. Similar to examples are in the book of Acts 4:32-37, the community of faith is called to provide the “hundredfold now in this age of — houses, brothers and sisters, mothers and children and fields…” (Mark 10:30) The qualifier is there may be persecutions which also accompany such communities of faith.
Reshaping community with the words of good news of a new creation is a reminder that all words any society should be examined to discover whether they conform to the basic Ten Commandments as Jesus affirms to the rich man, as well as restoring community. Another teaching here is finding meaning life outside the ownership of possessions. It entails putting the past behind us and working toward this kingdom of God. In Mark’s gospel, Jesus’ mission might be summarized in Mark 10:45, “For the Son of Man came not to be served but to serve and give his life for a ransom for many.” [Sources: Black, C., Clifton, Abingdon New Testament Commentaries: Mark, (Nashville, TN: Abingdon Press, 2011); Boring, M. Eugene, The New Testament Library: Mark, (Louisville, KY: Westminster John Knox Press, 2006); Juel, Donald H., Augsburg Commentary on the New Testament: Mark, (Minneapolis, MN: Augsburg Fortress, 1990)].
Application
For this Sunday, discipleship is one theme to pursue. Clifton Black suggests that the man give away his reserve riches to the poor and needy. There are many congregations who would appreciate such a generous donor to the ministry of the kingdom in their neighborhood.
The text raises the question as to whether family blood ties are elevated over people of faith coming together to worship. Might it only be during natural disasters and external threats from overseas as the only time many people seek to help others beyond their own immediate family ties?
Alternative Application
Is persecution limited to only countries with autocratic leaders and crooked political systems which oppress the poor? Is peer pressure to bend one’s rules of ethics or violate personal boundaries in a work or community place a form of persecution? Can power hungry bosses act as bullies to well-meaning, hard-working employees?
Who can blame such a person when we are bombarded with words every time we open our Android screens, long lists of messages in our email in box, and watching whatever form of satellite, cable, or streaming devices to get our news and entertainment? All this week’s biblical texts point to words that matter! The Holy Scriptures predate any modern communication devices, and still point people to fulfillment, new life, and point us to a divine God who transcends any worries or problems we have today. This is often a result of information overload. God’s Word contained in scripture provide creative words that really matter in daily life.
Job 23:1-9; 16-17
Much has been written on the book of Job as it relates to the question of theodicy. That is how is God’s goodness and omnipotence to be defended in view of the existence of evil. This is a problem for monotheistic religions, which do not have a number of gods in conflict with one another, as with some polytheistic religions. A very comprehensive (and pricy!) commentary on Job is by Samuel E. Balentine, Smyth & Helwys Bible Commentary: Job, (Macon, GA: Smyth & Helwys, 2006). Other religions throughout history have also had to wrestle with the question of righteous suffering while worshipping an almighty God or deity, with differing outcomes. The Sumerian version of Job simply admits to sinning and confesses it, so he can move on with life.
The Mesopotamian version of Job is told that the God will make all things right in the end, so accept it. Suffering is common to all humanity, so remain steadfast and things will ultimately be better off. Another response in this religion is that the wisdom of the gods is simply incomprehensible, and it is a mystery. The Babylonian gods never speak, intervene but remains silent and distant. The Egyptian response to righteous suffering is that this problem will be rectified in the afterlife. (Ballentine, 6-11).
The biblical author of Job rejected all of the above options because they ignore safeguards to society’s institutions — religious, political or academic — [which] may mute threats to stability, and left unaddressed leaves God or gods as “shadowy stains on an old wall. (Ballentine, 12)
The Job of the Old Testament insists on a God who remains actively involved with the creation, while maintaining omnipotence. This God is just and righteous, and hates evil, though is not above using evil people as a rod or instrument for specific reasons, such as the case with both Nebuchadnezzar and Cyrus during the Babylonian and Persian exile periods.
The Job of the Old Testament maintains his integrity and insists on his righteousness throughout the book. In this chapter he has just completed debating with his friend Eliphaz and now turns his attention to God. In this text Job launches a complaint to God regarding God’s silence. He repeats the questions asked for ages about why do those with authentic faith suffer, while those who are wicked run free and never see God’s judgement? Where is the God of truth in the burning bush found in the Book of Exodus at now? (Janzen, 164). Throughout Job 23-24, the righteous servant seeks out God.
This is accomplished through a prayer of complaint. This is a form of piety which may be seen as push back against the unfairness of life toward a God who claims to be both righteous and all powerful.
What Job brings to the ancient theodicy question is his integrity on insisting both that he has done no wrong, and God is powerful and good. He will not fudge on either point throughout the book.
The righteous man frames his complaint in the format of a judicial court system. The questions include why did God strip him of his royalty status despite his obedience, and does God remain silent and hidden?
Such hiddenness of God is echoed in Jesus’ citation from Psalm 22:1 “My God, my God, why have you forsaken me? Why are you so far from helping me, form the words of my groaning?” c.f. Mark Matthew 27:46, Mark 15:33-34). In this way, Jesus also identifies with such hidden of God as the great high priest in the Hebrews 4 lesson.
Not only is God hidden but Job 23:16 goes on with, “God has made my heart faint; the Almighty has terrified me.” Job continues to refuse to be silent in his words toward God. Job rejects the “silent presence version” of God, and seeks God for justice. The same disparaging absence that has afflicted pain on Job, now energizes Job to seek God, even be it in a format of a trial court (23:3-4). The persistent prayer remains a creative word that counts.
Job does have a compass of righteousness to seek God out. Might this also be one measure of an authentic faith on any spiritual pilgrimage — that being to know the true traits of the God who is worshipped? Job refuses to be silent. In modern terms Job will only be dragged away from God while kicking and screaming? Might this be a modern form of Christian piety when we see injustice forced upon righteous people? Hence, such refusal to go away silently is indeed a form of worship (Balentine, 362-366).
As creation is still being designed, with possible human collateral damage, the Book of Job suggests that humans can still protest, and work to help design creation in a positive manner rather than remain victims of corporate and national polluters who may harm the earth’s environment (Ballentine, 378). Do not totally rely on divine intervention, we are still stewards of God’s creation.
Job still maintains God to be “guided by reason and fair play, not power and petulance” (Balentine, 362). Later in Chapter 24, he will seek to embrace a larger context with these questions. [Sources: Balentine, Samuel E., Smyth & Helwys Bible Commentary: Job, Macon, GA: Smyth & Helwys, 20060; Janzen, Gerrard J., Interpretation, a Bible Commentary for Teaching and Preaching: Job, Louisville, KY: Westminster John Knox Press, 1985)].
Hebrews 4:12-16
The book of Hebrews is intended to be a pep talk, or words of exhortation to Christian believers who are weary and considering abandoning the Christian church. The second coming has yet to arrive, as the first generation of apostles have died. Sporadic persecution and social ostracism persist among Christian communities. The book is generally dated around 70-80 CE by an anonymous author. This is one of the books some scholars suggest could be written by a female scribe (Priscilla). Is it still worth it to remain in this Christian faith movement? Hebrews answers definity n the affirmative!
The lengthy sermon is difficult to read and does go off on tangents at times. With that said, one interpretative lens in reading the whole book of Hebrews is the opening verses, “Long ago God spoke to our ancestors in many and various ways by the prophets, but in these last days he has spoken to us by a son, whom he appointed heir of all things, through whom he also created the world.” (Hebrews 1:1-2). God is not finished speaking to humanity.
God’s word is creative and much alive today, is a theme which recurs throughout the epistle. The lesson for this Sunday is no exception. Essentially the text has two divisions. Striving to live as a disciple for God’s creating and judging power, (vss. 4:12-13); and Jesus as the Great High Priest (vss. 14-16).
God’s word in Hebrews is like a sharp accurate surgical instrument which can cut through all parts of the body, be they difficult or tender to bring life. The word of God reminds people of faith that we are both sinners and redeemed. The word calls things as they really are and then points to the good news of new life, as it dissects all living actions and words of people of all times.
There are also qualities of God’s word in this text, all or any combination could be used as a sermon path. They are living, sharper, active, piercing, and discerning. Cutting bodily joints from marrow would be difficult with a Roman sword, which is a weapon. God’s word as a sword can go into those intricate body parts to dispose or repair any areas of the human anatomy (Smith, 66-67). Nothing is hidden from this sword of the word, as God is the final judge.
What are these words? Specifically, they are the words spoken by the Son of God or Jesus the great high priest (4:14). It is not unreasonable to include the Hebrew Bible or Old Testament within the body of this living word as it is read through the lens of the Christ’s death and resurrection event.
A dimension of judgment of nothing hidden and all deeds are exposed is an important dimension of this text. It is also God’s response to those who experience righteous suffering while the unjust seem to prosper as mentioned throughout the book of Job. God has exposed all injustice as well as righteous actions which have gone unnoticed is one piece of good news in this text. As mentioned in the opening verses of Hebrews 1, God is not finished speaking words to God’s people. The new set of life-giving words are through the life, teachings and Spirit of his Son, Jesus the great high priestPriest.
The second portion of this text argues that Jesus as the great high priest has also experienced the deafening silence of a seemingly hidden God during difficult times, as people today might also empathize with Job’s prayers. Yet, faith and fidelity to the creator God are both core values of Job and Hebrews, in the face of loneliness and isolation on the faith pilgrimage. Jesus knows how both Job and the Christian audience in Hebrews feels in a despairing willingness to throw in the towel situation.
Another treasure nugget from the Book of Hebrews during time of extreme detached loneliness is from Hebrews 12:1-2, “Therefore since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and sin that clings closely, and let us run with perseverance the race that is set before us, looking to Jesus the pioneer and perfector of our faith, who for the sake of the joy that was set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.” For churches who have a cherished cemetery nearby, Hebrews serves as a reminder of the cloud of witnesses whose bodies are buried in the graves, have spirits who are included in the cloud of witnesses looking from on high.
Jesus shares the same feelings with humanity of people who feel as if the life is being sucked out of them by people who seem to be an ill intended bottomless black hole which drains energy out of them daily. He has been there. And is now seated at the right hand of the throne of the father. This is intended to encourage Christians of all times to hold fast with confidence in the faith of this Great High Priest whose word continues to create new life. [Sources: Johnson, Luke T., The New Testament Library: Hebrews, (Louisville, KY: Westminster John Knox Press, 2006); Lindars, Barnabas, New Testament Theology: The Theology of the Book of Hebrews, (New York, NY: Cambridge University Press, 2003); Smith, Robert H., Augsburg Commentary on the New Testament: Hebrews, (Minneapolis, MN: Augsburg Fortress, 1984)].
Mark 10:17-31
“You lack one thing; go sell what you own, and the give the money to the poor, and you will have treasure in heaven; then come follow me” (Mark 10:21). For the average middle or lower working-class person in North America, this request of Jesus to the man who seeks to inherit eternal life is intimidating! On one hand few people in most churches consider themselves particularly “rich,” in fact they work very hard to support their household. On the other hand, compared to people living in third world undeveloped countries in Asia or Africa, most Americans might be seen as quite wealthy.
There are couple ways to frame this text. One is to consider that Jesus is talking about growing in discipleship which is a lifetime journey, which takes time. Giving more to the needs of the poor is a worthy goal, be it not attained or not (Black, 228-229). Also, one commentator suggests that Jesus is calling the man to give his “reserves” which he does not need for his family (Boring, 295). A very realistic and workable way to frame this whole text is view it as God’s restoration of the order which had fallen in the garden (Genesis 3), while maintaining a tension of making a living in the world without embodying worldly passions (Juel, 145).
As text begins, a man asks about inheriting eternal life (10:17). This tells us that there was a belief in the afterlife which is worth trying to inherit. Since Mark is the earliest gospel written 70 CE or before, this is evidence that there was a belief in an afterlife which is worth seeking beyond the grave. The resurrection as being assumed, is part of the good news of this text.
The point is made that that man called Jesus “Good teacher” (10:18) Jesus responds that God alone is good. This has raised the question of Jesus himself not recognizing the full extent of his messianic identity (until he dies on the cross, Mark 15:39). A process theological view might suggest that Jesus himself was a work in process or progress while he was living on this earth.
Jesus reminds the man that basic Ten Commandments are still valid from Exodus 20. Is this a man a person of faith already? If so, he simply being called to live out the commands in response to being part of the covenant community. This is the second use of the law, by some theological traditions (Lutheran). The kingdom of God does not begin when people die, but while living on earth in the form of the community of faith who recreates or restores creation. The words of their scriptures matter!
Jesus’ request that the man sell his possessions might be interpreted as reexamining where his passions lie — be it in ownership of material goods or growing as a disciple in the kingdom of God? Another way to view this text is Jesus is asking him to break with his past, which he will not do, because of all his possessions. “He cannot lose his life in order to gain it” (Juel, 14).
With that said, Jesus uses the metaphor of it being easier for a camel to go through the eye of a needle than someone rich to enter the kingdom of God (10:10-25). This has been disputed. Is Jesus using hyperbole? One theory is that a needle was a lower entrance into a city, which a camel must stoop under to enter. The astonishment of the disciples favors the former view. The good news remains that, “For mortals it is impossible, but not for God; for God all things are possible” (10:27). Might this suggest that both rich and poor people must rely on God’s grace to inherit eternal life? “Grace is an impossible possibility” (Black, 227, Juel 143).
The text moves on with Peter taking citing the sacrifices that he and the rest of the disciples have made to follow Jesus (10:28-29). There was a debate whether God’s blessings translated into material wealth on earth. The man in the earlier verses may have believed this, as do the disciples.
Jesus’ response is that it is possible to reap rewards while living in a community of faith. Similar to examples are in the book of Acts 4:32-37, the community of faith is called to provide the “hundredfold now in this age of — houses, brothers and sisters, mothers and children and fields…” (Mark 10:30) The qualifier is there may be persecutions which also accompany such communities of faith.
Reshaping community with the words of good news of a new creation is a reminder that all words any society should be examined to discover whether they conform to the basic Ten Commandments as Jesus affirms to the rich man, as well as restoring community. Another teaching here is finding meaning life outside the ownership of possessions. It entails putting the past behind us and working toward this kingdom of God. In Mark’s gospel, Jesus’ mission might be summarized in Mark 10:45, “For the Son of Man came not to be served but to serve and give his life for a ransom for many.” [Sources: Black, C., Clifton, Abingdon New Testament Commentaries: Mark, (Nashville, TN: Abingdon Press, 2011); Boring, M. Eugene, The New Testament Library: Mark, (Louisville, KY: Westminster John Knox Press, 2006); Juel, Donald H., Augsburg Commentary on the New Testament: Mark, (Minneapolis, MN: Augsburg Fortress, 1990)].
Application
For this Sunday, discipleship is one theme to pursue. Clifton Black suggests that the man give away his reserve riches to the poor and needy. There are many congregations who would appreciate such a generous donor to the ministry of the kingdom in their neighborhood.
The text raises the question as to whether family blood ties are elevated over people of faith coming together to worship. Might it only be during natural disasters and external threats from overseas as the only time many people seek to help others beyond their own immediate family ties?
Alternative Application
Is persecution limited to only countries with autocratic leaders and crooked political systems which oppress the poor? Is peer pressure to bend one’s rules of ethics or violate personal boundaries in a work or community place a form of persecution? Can power hungry bosses act as bullies to well-meaning, hard-working employees?
