Getting along
Commentary
Getting along, just getting along, that is how most of us live most of the time. And we consider ourselves fortunate to avoid painful crises that plunder the routine. Or we become doubly satisfied when we compare ourselves with those who have it worse.
The lessons for this Sunday call attention to three instances when God broke into the normal course of life.
The first comes from a prophet who wrote some of the most exhilarating poetry in the Old Testament. It is difficult for prophets to get through to people like us. We are properly cautious to distinguish truth from falsehood. If there are no other pressing threats to make us afraid, we fear developing hope that may be dashed. Evidently, this is the way it was for the Jewish exiles who heard the prophet's predictions of restoration in the latter half of the sixth century before our era.
Massive shifts in the distribution of world power were taking place as Persian military forces spread over the Babylonian empire. The differences from changes in our time are clear, yet the over-all effect had similarities. Great anticipation was matched by threatening insecurity. The prophet helped the people find their place in the new order. Then they could go on with ordinary living again.
Six hundred years later, the Gospel of Mark was written to proclaim Jesus of Nazareth as Messiah and Son of God. Again historic change was in the offing, but this time not as the result of massive military or political action by the dominant empire in the world. Jesus brought a new way of impinging on normal human life.
A remarkable feature of his healing, as recorded in the story for this Sunday, is his effort to keep work about his miracles from spreading. He was ready to improve a person's life, but he did not want his miracles to precipitate a disruptive mass movement based on false ideas about the Messiah. So his "Messianic secret" left people, except for the few who became disciples, to continue their ordinary life even after they were touched with a new wonder.
Dating probably 50 years after Jesus' earthly life, the lesson from James shows Jesus' servant messiahship was fully known. Believers continued their normal lives. They even struggled against some nasty aspects of human nature but with a new resource from their faith and a new power for deeds of mercy.
OUTLINE I
Hope springs with help
Isaiah 35:4-7a
Introduction. This passage resembles similar poetry in Isaiah 40-55. Like chapter 40, chapter 35 forecasts a blossoming desert (v. 1) and a highway for exiles returning to Zion (vv. 8 and 10).
A. v. 4. The heart problem must be dealt with first. The reference to "fear" reminds us about the role of emotions, attitudes, perceptions in a person's dealing with difficult circumstances. One might say that the mental is fundamental. For the proper disposition of people towards events, our text proposes something essential, faith in God.
Although "vengeance" and "terrible recompense" may seem foreign to a God of love, they indicate the divine will to set things right. They suggest honesty about human freedom misused, as when Babylonia marched off captives into exile. Yet, God's purpose is salvation.
B. vv. 5-6. The people in exile had difficulty in believing God would deliver them. To the prophet they seemed blind, deaf, lame and dumb, because their fear had incapacitated them. The prophet knew the handicap would pass.
C. vv. 6b-7a. The cure would come with specific experience. For exiles separated from home by hundreds of miles of desert, the poetic imagery of water was particularly promising. The reality proved harsher than the poetry, but God's deliverance did arrive with encouragement for building upon old hopes and for delivering new hopes.
OUTLINE II
Christian living
James 1:17-27
In quick succession, three figures of speech clarify essentials of Christian living.
A. v. 17. First, gift. Christian life is a generous gift from God. Creation is in mind when God is called the "Father of lights." As earthly life could not survive without the heavenly lights, so the new life in Christians depends on the light of the Creator who, unlike the sun and moon, never changes through the seasons and years.
B. vv. 18-21. Second, first fruits. Christians are the beginning of God's harvest. They came to life by the "word of truth" and they have survived by the "implanted word" (great gifts from God). Survival should not be assumed, however, for it is more like salvation. The rank growth must be weeded out. The weeds are wickedness, such as anger and sordidness, whereas the desired produce is God's righteousness. A key is being "quick to listen and slow to speak."
C. vv. 22-27. Third, a mirror view. Now there is more than listening. Not to follow with deeds is a careless use of "the perfect law, the law of liberty," which equates with "word" in earlier verses. A reference to the gospel is intended, along with its presentation of Christ. Looking into such a mirror can leave an indelible impression. Like the implanted word, it provides power for the pure religion of world-defying care to those whom the world has denied well-being. It creates "doers of the word."
OUTLINE III
Fulfillment with Jesus
Mark 7:31-37
A. v. 31. Places less dominated by Judaism were being visited by Jesus. From the region of Tyre and Sidon, near the Mediterranean Sea and northeast of Galilee, to the Decapolis, a league of free towns southeast of Galilee, he brought the wonders of his ministry. These territories had felt more of the impact of Greek culture, so Jesus experienced more contact with gentiles, as was emphasized in the story immediately preceding the lesson for today. For Mark, this journey brought the beginning of fulfillment in God's purpose for the Gentiles.
B. vv. 32-35. Distinctive elements of this miracle story link it with the story in 8:22-26. In both, Jesus used methods common to miracle workers of the day, methods that resembled magic when others used them. Perhaps Jesus used the techniques in order to help persons, one without hearing, another without sight, to realize he was going to heal them. He took the persons away from the crowd; he touched the affected parts; he used saliva as though it conveyed his power. The particular handicaps are mentioned in Isaiah 29:18, just a few verses from the Isaiah verses quoted earlier in Mark 7. Here is a significant hint that Jesus is the fulfillment of Hebrew prophecy.
C. vv. 36-37. The wonder of Jesus' work left people seeking for an explanation. They did not conclude that he was the Messiah. Rather, they recognized in him the fulfillment of a common human ideal: "He has done everything well."
The lessons for this Sunday call attention to three instances when God broke into the normal course of life.
The first comes from a prophet who wrote some of the most exhilarating poetry in the Old Testament. It is difficult for prophets to get through to people like us. We are properly cautious to distinguish truth from falsehood. If there are no other pressing threats to make us afraid, we fear developing hope that may be dashed. Evidently, this is the way it was for the Jewish exiles who heard the prophet's predictions of restoration in the latter half of the sixth century before our era.
Massive shifts in the distribution of world power were taking place as Persian military forces spread over the Babylonian empire. The differences from changes in our time are clear, yet the over-all effect had similarities. Great anticipation was matched by threatening insecurity. The prophet helped the people find their place in the new order. Then they could go on with ordinary living again.
Six hundred years later, the Gospel of Mark was written to proclaim Jesus of Nazareth as Messiah and Son of God. Again historic change was in the offing, but this time not as the result of massive military or political action by the dominant empire in the world. Jesus brought a new way of impinging on normal human life.
A remarkable feature of his healing, as recorded in the story for this Sunday, is his effort to keep work about his miracles from spreading. He was ready to improve a person's life, but he did not want his miracles to precipitate a disruptive mass movement based on false ideas about the Messiah. So his "Messianic secret" left people, except for the few who became disciples, to continue their ordinary life even after they were touched with a new wonder.
Dating probably 50 years after Jesus' earthly life, the lesson from James shows Jesus' servant messiahship was fully known. Believers continued their normal lives. They even struggled against some nasty aspects of human nature but with a new resource from their faith and a new power for deeds of mercy.
OUTLINE I
Hope springs with help
Isaiah 35:4-7a
Introduction. This passage resembles similar poetry in Isaiah 40-55. Like chapter 40, chapter 35 forecasts a blossoming desert (v. 1) and a highway for exiles returning to Zion (vv. 8 and 10).
A. v. 4. The heart problem must be dealt with first. The reference to "fear" reminds us about the role of emotions, attitudes, perceptions in a person's dealing with difficult circumstances. One might say that the mental is fundamental. For the proper disposition of people towards events, our text proposes something essential, faith in God.
Although "vengeance" and "terrible recompense" may seem foreign to a God of love, they indicate the divine will to set things right. They suggest honesty about human freedom misused, as when Babylonia marched off captives into exile. Yet, God's purpose is salvation.
B. vv. 5-6. The people in exile had difficulty in believing God would deliver them. To the prophet they seemed blind, deaf, lame and dumb, because their fear had incapacitated them. The prophet knew the handicap would pass.
C. vv. 6b-7a. The cure would come with specific experience. For exiles separated from home by hundreds of miles of desert, the poetic imagery of water was particularly promising. The reality proved harsher than the poetry, but God's deliverance did arrive with encouragement for building upon old hopes and for delivering new hopes.
OUTLINE II
Christian living
James 1:17-27
In quick succession, three figures of speech clarify essentials of Christian living.
A. v. 17. First, gift. Christian life is a generous gift from God. Creation is in mind when God is called the "Father of lights." As earthly life could not survive without the heavenly lights, so the new life in Christians depends on the light of the Creator who, unlike the sun and moon, never changes through the seasons and years.
B. vv. 18-21. Second, first fruits. Christians are the beginning of God's harvest. They came to life by the "word of truth" and they have survived by the "implanted word" (great gifts from God). Survival should not be assumed, however, for it is more like salvation. The rank growth must be weeded out. The weeds are wickedness, such as anger and sordidness, whereas the desired produce is God's righteousness. A key is being "quick to listen and slow to speak."
C. vv. 22-27. Third, a mirror view. Now there is more than listening. Not to follow with deeds is a careless use of "the perfect law, the law of liberty," which equates with "word" in earlier verses. A reference to the gospel is intended, along with its presentation of Christ. Looking into such a mirror can leave an indelible impression. Like the implanted word, it provides power for the pure religion of world-defying care to those whom the world has denied well-being. It creates "doers of the word."
OUTLINE III
Fulfillment with Jesus
Mark 7:31-37
A. v. 31. Places less dominated by Judaism were being visited by Jesus. From the region of Tyre and Sidon, near the Mediterranean Sea and northeast of Galilee, to the Decapolis, a league of free towns southeast of Galilee, he brought the wonders of his ministry. These territories had felt more of the impact of Greek culture, so Jesus experienced more contact with gentiles, as was emphasized in the story immediately preceding the lesson for today. For Mark, this journey brought the beginning of fulfillment in God's purpose for the Gentiles.
B. vv. 32-35. Distinctive elements of this miracle story link it with the story in 8:22-26. In both, Jesus used methods common to miracle workers of the day, methods that resembled magic when others used them. Perhaps Jesus used the techniques in order to help persons, one without hearing, another without sight, to realize he was going to heal them. He took the persons away from the crowd; he touched the affected parts; he used saliva as though it conveyed his power. The particular handicaps are mentioned in Isaiah 29:18, just a few verses from the Isaiah verses quoted earlier in Mark 7. Here is a significant hint that Jesus is the fulfillment of Hebrew prophecy.
C. vv. 36-37. The wonder of Jesus' work left people seeking for an explanation. They did not conclude that he was the Messiah. Rather, they recognized in him the fulfillment of a common human ideal: "He has done everything well."
