Hearing God's Voice
Commentary
It is a dark, damp, raining Wednesday night in a certain pastor’s church study. Gathered with the pastor are four men in their late fifties. They have their Bibles open. Their eyelids are barely cracked open. A couple of the men were wise enough to stop by a gas station to get a cup of black coffee to stay awake. This is the latest effort in this small town congregation that worships less than ninety people. Bible study is suppose to “revitalize the congregation.” One of the ladies in the church read some denominational literature that proclaims “A Growing Church Needs Bible Study!” Knowing that the ladies group has their own monthly Bible study, they more or less pressured the pastor into offering a men’s Bible study. Most men and their wives simply pitched the announcement in the bulletin. But these four unlucky spouses are ordered by their wives to set a good Christian example and show up at the pastor’s office Bible study on the Minor Prophets in the Old Testament.
The study begins with a short prayer. The pastor reads the texts and invites other men to read aloud. One man reluctantly reads. All of these men are tired from their work in the factory or farm fields. They do not feel like being here. This exercise in Wednesday night Bible study is part of “paying the rent” to keep peace in the household and show interest in church so it will grow. After a brief background on the book of Obadiah, one of the men opens his mouth. “The foreigners are taking the factory jobs,” and he worries how much longer his company will stay in the USA. Another man, a farmer, speaks of crops from overseas undercutting the price he can get for his harvest this year. The discussion picks up a decibel or two regarding worries about the future of jobs for workers in factories, the farms and even white collar college educated workers find their jobs getting outsourced. They turn to the pastor, “Where is God in all of this, Pastor? We have worked hard and done all the right things. It seems that things get worse for us on the job and farm as the stock market sets new records. What is God telling us? We want to hear God’s voice.”
All four of the texts today are ways in which God speaks to people in varying difficult situations. Job is about the classic question of God’s Justice (“Theodicy”). The psalm affirms God as divine creator. Hebrews speaks to a lethargic, tired community of faith that sees no second coming, but rather more trials. Finally, the disciples in Mark 10 are still trying to figure out how Jesus, the “Son of Man,” will help them climb the power ladder of their socio-economic empire. All want to “hear God’s voice” in their particular predicament. They are not unlike the tired, weary men at the Bible study in the pastor’s office on a cold, dark, raining October Wednesday evening.
Job 38:1-7 (34-41)
This text is part of God’s long awaited speech from Job’s many passionate pleas for a response to the loss of his family, household and property. The reader is privy to the events in Job 1 and 2. God and Satan have a disagreement as to whether the righteous servant Job serves God because he is richly rewarded for it. That is, would Job still serve God if there were no immediate rewards, but rather discomfort, loss and injury? This is a question about the integrity of Job’s faith. It raises the question for people of faith in all times regarding do we follow and obey God for a reward or out of commitment and love?
God has allowed Satan to destroy all of what Job possesses. Job still remains faithful. Then God allows Satan to give Job sores on his head (Job 2:7). Job’s three friends sit with him silently for seven days and seven nights. This might be the most powerful ministry they provided. In some tragedies, a local church, maybe a ministry of presence, speaks louder than any words.
Then the three friends of Job proceed to speak for many chapters about the justice of God. Their views are similar to the Book of Deuteronomy (or the Deuteronomy theology). A person gets what they deserve, be it good or bad. Since Job is in such poor circumstances, he has offended God, because God does not punish (allow to be punished) those who are righteous. This debate rages on vehemently, as Job pleads his cause to God and his friends. Now finally God responds in Job 38.
Essentially God makes the argument that there is a bigger picture here in all of creation, than Job’s concerns. Modern scholars on theology and science would suggest that Job is approaching it from an “anthropomorphic” view. This assumes all of creation is centered on humans.
God sees a bigger picture and will work all things out in the end. For Job, he finally was rewarded with another family and new possessions. But what of his first family that was annihilated as result of God’s agreement with Satan?
The “theodicy” or God’s justice question is addressed in other areas of the Hebrew Bible or Old and New Testament. There are many responses. It comes down to which one the believer can live with in his or her life? 1) Suffering is a result of disobedience. God has given humans a free will and they are suffering the consequences of bad choices (Job’s friends and the Book of Deuteronomy). 2) Suffering is a crucible or journey to refine one’s faith in God, supported by Psalms and James 1, 1 Peter 1:3) Suffering teaches people discipline (Jeremiah) 4) People of faith simply have to wait and live by faith alone (Habakkuk 2:4, Romans 1:17 (Anderson, 279)).
Another perspective is the earth is in process of being created. The same earthquake that killed many faithful Christians while in church worship in Lisbon, Portugal, in 1755 also creates the vast mountains, landscapes and beauty of nature people enjoy today. The dinosaurs had to die to give way to human life (Burns).
The ancient Egyptian approach to theodicy was that ordinary humans have no right to expect justice. Rewards and punishments will be dealt with in the afterlife, not in this one where the Pharaohs rule (Balentine, 11).
God has spoken to Job. In this whirlwind speech, Job is to trust that things will work out in God’s good order of the creation. Process theologians might argue that creation is a work in progress. God suffers alongside humans in the person of the suffering Christ. The problem with this view is that may compromise the Providence and relational nature between God and humans.
The bottom line here is that one way or another God is in charge and will provide for all of creation, including humanity. It might be a divine mystery why certain people suffer, while others do not. One can pursue one of the paths, such as the purifying of one’s faith. Also, if human free will is truly free, they will make mistakes that may impact the lives of other people. This results in evil.
My sermon path usually affirms that God is creator and provider. God’s response to Job was to join in the human predicament in the person of Jesus as Christ. He suffered and continues to suffer alongside humans even today. But death is not the final answer. There is new life after every death. God’s response to Job that was Jesus as Christ -- is the core value as to how I handle the theodicy question. For some people this might not be good enough, and I as a pastor have to live with this and finally, be silent and listen like Job’s friends did for three days and three nights. Following Jesus Christ and his ministry is one way of “Hearing God’s Voice.”
[Source: Anderson, Bernhard W., Contours of Old Testament Theology, (Fortress Press, 1999); Balentine, Samuel E., Smyth & Helwys Bible Commentary: Job, (Smyth & Helwys, 2006); Burns, Charles E., Christian Understandings of Evil: A Historical Trajectory, (Fortress Press, 2016); Janzen, J. Gerard, Interpretation, a Bible Commentary for Teaching and Preaching: Job, (John Knox Press, 1985)].
Psalm 104:1-9, 24, 35c
The unknown author of this psalm hears and sees God in nature. Similar in form to an Egyptian hymn, the psalm celebrates God as the creator. God is intimately involved with the creation, but is not limited or one with it as with pantheism. Egyptians might worship the sun, whereas the psalmist worships the sun’s creator (Kidner, 368). This psalm could be cross referenced to Genesis 1, in that it celebrates God’s ongoing acts of sustaining all of the creatures, including humans. God both provides and glories in the creation. God is the author of good order, rather than chaos.
In Psalm 104:24, what others might see as meaningless in God’s creation, the psalmist sees precision, wisdom and unity within the creation. It stirs people to wonder about the greatness of God. Times of disruption are a cause for reflection and adoration.
The farmers in the opening illustration may at one time dislike the unpredictable nature of the creation, but marvel at unexpected miracles in this same creation. For this reason, many farmers like this way of living. The question that occurs in some small town and rural communities is whether the small profit margins, freedom of not working off a time clock rather than marching lock step to a corporate power over one’s life -- is still worth it for future generations. An elderly farmer might bask in the beauty of the farm life, while his children and grandchildren do not wish to work in such an unpredictable vocation. So they might inherit the farm, and sell it in a couple years. The same is true in small towns with businesses that serve the community. The founders/owners might have enjoyed the sense of community, service to creation, despite lower profit margins. But will the adult children who inherit such a business work it for a couple years then sell out, take the money and move elsewhere?
While the psalmist appreciates God’s majestic beauty of creation, is this enough for some sincere working people today? The theology of the psalmist is that nature transcends any human made structure or city. The next natural disaster upon any community might be identified as either a reminder of the limits of technology, or a wakeup call that God the creator reigns the universe.
Psalm 104:35 reminds readers that God will be victor over any evil or chaos that seeks to disrupt creation. A choir metaphor now becomes a battlefield one. A sermon path I might pursue is whether a person or organization wishes to take their chances in trusting a corporate power with a profit motive in mind, or an unpredictable creator that seeks new life after every death?
[Source: Kidner, Derek, Tyndale Old Testament Commentaries: Psalms 73-150, (Inter Varsity Press, 1973)].
Hebrews 5:1-10
In response to those who are suffering discomfort, the Book of Hebrews “calls for unqualified commitment, unflagging perseverance, and willingness to suffer as a consequence to faith” (Johnson, 2). To be transformed in the Book of Hebrews is to suffer as Jesus did. This qualifies him to be our great High Priest. This Epistle has anonymous authorship. It is generally dated 50-70 A.D. (CE). The hearers have experienced some persecution and are weary. Some are considering leaving the community. The author encourages readers to finish the race of faith (Hebrews 12:1-2). The title “Christ” appears often in reference to Jesus (2:9; 3:1; 4:14; 6:20; 7:22; 10:19; 12:24; 13:20, 20). Jesus is also referred to as “The Son, Son of God, Lord and Son of Man.” All of this reflects a well thought out theology of who Jesus is as Christ of the church.
Today’s text uplifts Jesus role as priest of the order of Melchizedek. This “king of Salem (later renamed Jerusalem) priest of the most high,” met the patriarch Abraham after a battle and gave him bread and wine. Abraham responded by giving Melchizedek one tenth of his war spoils (Genesis 14:17-20). Later King David tried to unite the order of Melchizedek with the order of the king-priest office (Psalm 110:4). The author of Hebrews believes the fact that Abraham paid Melchizedek tithes, and received his blessing indicates his superiority over other orders of priesthoods (Metzger, 511).
Jesus is worthy to be the high priest of all Christians because he has suffered as humans continue to experience pain and discomfort. Through this, Jesus has learned through such suffering as maybe Job did in the first lesson of this Sunday. This same Jesus is pioneer and perfect example of the Christian faith (Hebrews 2:14).
Some interpretative lens for preaching this text might include Hebrews 11:1, “Now faith is the assurance of things hoped for, the conviction of things not seen.” One will not always have hard, empirical evidence of what the outcome of their suffering and struggles will be. However, trust in God and the high priest Jesus, is the basis of such faith. Job was an example of such faith. Though Job also debated and asks some hard questions. This is part of the faith journey. One path to preaching this text might be regarding, “How much discomfort are we willing to experience for a higher commitment in this life and the one beyond the grave?” Compare the discomfort we experience in competitive sports, community competitions and even at our workplace to that of the eternal stakes of life and life after death.
Another interpretative lens for this text is the afore mentioned text Hebrews 12:1, “Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us.” We are surrounded by the cloud of Christian ancestors who came before us in the Christian journey. This includes people of faith whom we admire and imitate within and outside our immediate families. This raises the question related to the opening illustration whether the current church members are willing to suffer and experience discomfort for this same church that past ancestors did. If farming is too difficult for the amount of profit it yields, is this also true for the church we worship today in 2018? In the season After Pentecost, this is indeed a question related to the church’s mission. Possibly one message we are hearing God’s voice asking from Hebrews is, “How much do we want to suffer in order to learn?” This will also relate to the desire of the disciples in Mark 10 to be seated alongside Jesus in Mark 10:37.
[Sources: Johnson, Luke Timothy, The New Testament Library: Hebrews, (Westminster John Knox Press, 2006); Metzger, Bruce M., and Michael D. Coogan, Editors, The Oxford Companion to the Bible, (Oxford University Press, 1993)].
Mark 10:35-45
Jesus’ mission statement in this gospel might be summarized in 10:45, “For the Son of Man came not to be served but to serve, and to give his life a ransom for many.” This is a contrast to the then populist understanding of “Son of Man” who comes in splendor, and so all dominions might serve him (Daniel 7:14-27). Jesus’ mission is that of service and suffering. His view is similar to the servant songs in Isaiah 52-53. The disciples in Mark remain obtuse or dense in this regard. They still believe that Jesus’ kingdom is that of a political or military power empire. They tend to set aside his passion prediction in Mark 8:31-38. The disciples still fail to see the implications of the passion of this Son of Man. The disciples fail to see that Jesus will die in Jerusalem. This will be his “glory.” To die is to gain one’s life. To seek more worldly abundance is to lose one’s soul.
The disciples believe they want to be seated at the right and left hand in his glory. They still misunderstood Jesus’ path to glory, that being suffering and death. He uses the metaphor of the cup and baptism into his kingdom as a way of pointing to costly discipleship.
A practical question today might be for parents who want to get their children baptized with little thought of follow-up Christian education might be, “Are you willing to place your child at the top of the list of Christians to be persecuted or lose their lives for their faith in Jesus as Christ?” In the Old Testament lesson, Job had no choice, as God allowed Satan to test the man’s faith. Do parents and even adults who wish to be baptized realize that this is the level of commitment Jesus had in mind for those who are both baptized and receive communion in his name?
This text is similar to other of Jesus’ teachings in Mark where he reversed the understanding of glory and leadership to be that of service and losing one’s life. To sit at his right or left hand entails service, suffering, hardship and possibly martyrdom, as Hebrews 5 suggests. Preaching this might suggest what areas in spiritual life are worth sacrificing for in 2018?
[Source: Moloney, Francis, J., The Gospel of Mark: A Commentary, (Hendrickson Publishers, 2002) Powell, Mark A., Fortress Introduction to the Gospels, (Fortress Press, 1998)].
Alternative application
One direction a preacher might consider in approaching all of this Sunday’s text is that of Miroslav Volf, in his book, “Flourishing: Why We Need Religion in a Globalized World” (Yale University Press, 2015). Volf argues that all religions provide positive contributions to a globalized world where all economic power forces and communities of faith hold equal footing. There are four reasons why religion might flourish in a globalized world. First, religion consoles people who have suffered unjust pain and loss (similar to Book of Job). Second, religion gives people orientation and stability in a global climate that pulls peoples’ lives in many directions where they often find themselves in the storms of chaos in their localities (Book of Hebrews). Third, religion provides direction and discipline in a world where people are overwhelmed with many possibilities and the “seductions of consumerism.” Fourth, religion assures those who have been victims of systematic and other forms of egregious injustice, that good and just outcomes will ultimately triumph (Volf, 82).
The study begins with a short prayer. The pastor reads the texts and invites other men to read aloud. One man reluctantly reads. All of these men are tired from their work in the factory or farm fields. They do not feel like being here. This exercise in Wednesday night Bible study is part of “paying the rent” to keep peace in the household and show interest in church so it will grow. After a brief background on the book of Obadiah, one of the men opens his mouth. “The foreigners are taking the factory jobs,” and he worries how much longer his company will stay in the USA. Another man, a farmer, speaks of crops from overseas undercutting the price he can get for his harvest this year. The discussion picks up a decibel or two regarding worries about the future of jobs for workers in factories, the farms and even white collar college educated workers find their jobs getting outsourced. They turn to the pastor, “Where is God in all of this, Pastor? We have worked hard and done all the right things. It seems that things get worse for us on the job and farm as the stock market sets new records. What is God telling us? We want to hear God’s voice.”
All four of the texts today are ways in which God speaks to people in varying difficult situations. Job is about the classic question of God’s Justice (“Theodicy”). The psalm affirms God as divine creator. Hebrews speaks to a lethargic, tired community of faith that sees no second coming, but rather more trials. Finally, the disciples in Mark 10 are still trying to figure out how Jesus, the “Son of Man,” will help them climb the power ladder of their socio-economic empire. All want to “hear God’s voice” in their particular predicament. They are not unlike the tired, weary men at the Bible study in the pastor’s office on a cold, dark, raining October Wednesday evening.
Job 38:1-7 (34-41)
This text is part of God’s long awaited speech from Job’s many passionate pleas for a response to the loss of his family, household and property. The reader is privy to the events in Job 1 and 2. God and Satan have a disagreement as to whether the righteous servant Job serves God because he is richly rewarded for it. That is, would Job still serve God if there were no immediate rewards, but rather discomfort, loss and injury? This is a question about the integrity of Job’s faith. It raises the question for people of faith in all times regarding do we follow and obey God for a reward or out of commitment and love?
God has allowed Satan to destroy all of what Job possesses. Job still remains faithful. Then God allows Satan to give Job sores on his head (Job 2:7). Job’s three friends sit with him silently for seven days and seven nights. This might be the most powerful ministry they provided. In some tragedies, a local church, maybe a ministry of presence, speaks louder than any words.
Then the three friends of Job proceed to speak for many chapters about the justice of God. Their views are similar to the Book of Deuteronomy (or the Deuteronomy theology). A person gets what they deserve, be it good or bad. Since Job is in such poor circumstances, he has offended God, because God does not punish (allow to be punished) those who are righteous. This debate rages on vehemently, as Job pleads his cause to God and his friends. Now finally God responds in Job 38.
Essentially God makes the argument that there is a bigger picture here in all of creation, than Job’s concerns. Modern scholars on theology and science would suggest that Job is approaching it from an “anthropomorphic” view. This assumes all of creation is centered on humans.
God sees a bigger picture and will work all things out in the end. For Job, he finally was rewarded with another family and new possessions. But what of his first family that was annihilated as result of God’s agreement with Satan?
The “theodicy” or God’s justice question is addressed in other areas of the Hebrew Bible or Old and New Testament. There are many responses. It comes down to which one the believer can live with in his or her life? 1) Suffering is a result of disobedience. God has given humans a free will and they are suffering the consequences of bad choices (Job’s friends and the Book of Deuteronomy). 2) Suffering is a crucible or journey to refine one’s faith in God, supported by Psalms and James 1, 1 Peter 1:3) Suffering teaches people discipline (Jeremiah) 4) People of faith simply have to wait and live by faith alone (Habakkuk 2:4, Romans 1:17 (Anderson, 279)).
Another perspective is the earth is in process of being created. The same earthquake that killed many faithful Christians while in church worship in Lisbon, Portugal, in 1755 also creates the vast mountains, landscapes and beauty of nature people enjoy today. The dinosaurs had to die to give way to human life (Burns).
The ancient Egyptian approach to theodicy was that ordinary humans have no right to expect justice. Rewards and punishments will be dealt with in the afterlife, not in this one where the Pharaohs rule (Balentine, 11).
God has spoken to Job. In this whirlwind speech, Job is to trust that things will work out in God’s good order of the creation. Process theologians might argue that creation is a work in progress. God suffers alongside humans in the person of the suffering Christ. The problem with this view is that may compromise the Providence and relational nature between God and humans.
The bottom line here is that one way or another God is in charge and will provide for all of creation, including humanity. It might be a divine mystery why certain people suffer, while others do not. One can pursue one of the paths, such as the purifying of one’s faith. Also, if human free will is truly free, they will make mistakes that may impact the lives of other people. This results in evil.
My sermon path usually affirms that God is creator and provider. God’s response to Job was to join in the human predicament in the person of Jesus as Christ. He suffered and continues to suffer alongside humans even today. But death is not the final answer. There is new life after every death. God’s response to Job that was Jesus as Christ -- is the core value as to how I handle the theodicy question. For some people this might not be good enough, and I as a pastor have to live with this and finally, be silent and listen like Job’s friends did for three days and three nights. Following Jesus Christ and his ministry is one way of “Hearing God’s Voice.”
[Source: Anderson, Bernhard W., Contours of Old Testament Theology, (Fortress Press, 1999); Balentine, Samuel E., Smyth & Helwys Bible Commentary: Job, (Smyth & Helwys, 2006); Burns, Charles E., Christian Understandings of Evil: A Historical Trajectory, (Fortress Press, 2016); Janzen, J. Gerard, Interpretation, a Bible Commentary for Teaching and Preaching: Job, (John Knox Press, 1985)].
Psalm 104:1-9, 24, 35c
The unknown author of this psalm hears and sees God in nature. Similar in form to an Egyptian hymn, the psalm celebrates God as the creator. God is intimately involved with the creation, but is not limited or one with it as with pantheism. Egyptians might worship the sun, whereas the psalmist worships the sun’s creator (Kidner, 368). This psalm could be cross referenced to Genesis 1, in that it celebrates God’s ongoing acts of sustaining all of the creatures, including humans. God both provides and glories in the creation. God is the author of good order, rather than chaos.
In Psalm 104:24, what others might see as meaningless in God’s creation, the psalmist sees precision, wisdom and unity within the creation. It stirs people to wonder about the greatness of God. Times of disruption are a cause for reflection and adoration.
The farmers in the opening illustration may at one time dislike the unpredictable nature of the creation, but marvel at unexpected miracles in this same creation. For this reason, many farmers like this way of living. The question that occurs in some small town and rural communities is whether the small profit margins, freedom of not working off a time clock rather than marching lock step to a corporate power over one’s life -- is still worth it for future generations. An elderly farmer might bask in the beauty of the farm life, while his children and grandchildren do not wish to work in such an unpredictable vocation. So they might inherit the farm, and sell it in a couple years. The same is true in small towns with businesses that serve the community. The founders/owners might have enjoyed the sense of community, service to creation, despite lower profit margins. But will the adult children who inherit such a business work it for a couple years then sell out, take the money and move elsewhere?
While the psalmist appreciates God’s majestic beauty of creation, is this enough for some sincere working people today? The theology of the psalmist is that nature transcends any human made structure or city. The next natural disaster upon any community might be identified as either a reminder of the limits of technology, or a wakeup call that God the creator reigns the universe.
Psalm 104:35 reminds readers that God will be victor over any evil or chaos that seeks to disrupt creation. A choir metaphor now becomes a battlefield one. A sermon path I might pursue is whether a person or organization wishes to take their chances in trusting a corporate power with a profit motive in mind, or an unpredictable creator that seeks new life after every death?
[Source: Kidner, Derek, Tyndale Old Testament Commentaries: Psalms 73-150, (Inter Varsity Press, 1973)].
Hebrews 5:1-10
In response to those who are suffering discomfort, the Book of Hebrews “calls for unqualified commitment, unflagging perseverance, and willingness to suffer as a consequence to faith” (Johnson, 2). To be transformed in the Book of Hebrews is to suffer as Jesus did. This qualifies him to be our great High Priest. This Epistle has anonymous authorship. It is generally dated 50-70 A.D. (CE). The hearers have experienced some persecution and are weary. Some are considering leaving the community. The author encourages readers to finish the race of faith (Hebrews 12:1-2). The title “Christ” appears often in reference to Jesus (2:9; 3:1; 4:14; 6:20; 7:22; 10:19; 12:24; 13:20, 20). Jesus is also referred to as “The Son, Son of God, Lord and Son of Man.” All of this reflects a well thought out theology of who Jesus is as Christ of the church.
Today’s text uplifts Jesus role as priest of the order of Melchizedek. This “king of Salem (later renamed Jerusalem) priest of the most high,” met the patriarch Abraham after a battle and gave him bread and wine. Abraham responded by giving Melchizedek one tenth of his war spoils (Genesis 14:17-20). Later King David tried to unite the order of Melchizedek with the order of the king-priest office (Psalm 110:4). The author of Hebrews believes the fact that Abraham paid Melchizedek tithes, and received his blessing indicates his superiority over other orders of priesthoods (Metzger, 511).
Jesus is worthy to be the high priest of all Christians because he has suffered as humans continue to experience pain and discomfort. Through this, Jesus has learned through such suffering as maybe Job did in the first lesson of this Sunday. This same Jesus is pioneer and perfect example of the Christian faith (Hebrews 2:14).
Some interpretative lens for preaching this text might include Hebrews 11:1, “Now faith is the assurance of things hoped for, the conviction of things not seen.” One will not always have hard, empirical evidence of what the outcome of their suffering and struggles will be. However, trust in God and the high priest Jesus, is the basis of such faith. Job was an example of such faith. Though Job also debated and asks some hard questions. This is part of the faith journey. One path to preaching this text might be regarding, “How much discomfort are we willing to experience for a higher commitment in this life and the one beyond the grave?” Compare the discomfort we experience in competitive sports, community competitions and even at our workplace to that of the eternal stakes of life and life after death.
Another interpretative lens for this text is the afore mentioned text Hebrews 12:1, “Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us.” We are surrounded by the cloud of Christian ancestors who came before us in the Christian journey. This includes people of faith whom we admire and imitate within and outside our immediate families. This raises the question related to the opening illustration whether the current church members are willing to suffer and experience discomfort for this same church that past ancestors did. If farming is too difficult for the amount of profit it yields, is this also true for the church we worship today in 2018? In the season After Pentecost, this is indeed a question related to the church’s mission. Possibly one message we are hearing God’s voice asking from Hebrews is, “How much do we want to suffer in order to learn?” This will also relate to the desire of the disciples in Mark 10 to be seated alongside Jesus in Mark 10:37.
[Sources: Johnson, Luke Timothy, The New Testament Library: Hebrews, (Westminster John Knox Press, 2006); Metzger, Bruce M., and Michael D. Coogan, Editors, The Oxford Companion to the Bible, (Oxford University Press, 1993)].
Mark 10:35-45
Jesus’ mission statement in this gospel might be summarized in 10:45, “For the Son of Man came not to be served but to serve, and to give his life a ransom for many.” This is a contrast to the then populist understanding of “Son of Man” who comes in splendor, and so all dominions might serve him (Daniel 7:14-27). Jesus’ mission is that of service and suffering. His view is similar to the servant songs in Isaiah 52-53. The disciples in Mark remain obtuse or dense in this regard. They still believe that Jesus’ kingdom is that of a political or military power empire. They tend to set aside his passion prediction in Mark 8:31-38. The disciples still fail to see the implications of the passion of this Son of Man. The disciples fail to see that Jesus will die in Jerusalem. This will be his “glory.” To die is to gain one’s life. To seek more worldly abundance is to lose one’s soul.
The disciples believe they want to be seated at the right and left hand in his glory. They still misunderstood Jesus’ path to glory, that being suffering and death. He uses the metaphor of the cup and baptism into his kingdom as a way of pointing to costly discipleship.
A practical question today might be for parents who want to get their children baptized with little thought of follow-up Christian education might be, “Are you willing to place your child at the top of the list of Christians to be persecuted or lose their lives for their faith in Jesus as Christ?” In the Old Testament lesson, Job had no choice, as God allowed Satan to test the man’s faith. Do parents and even adults who wish to be baptized realize that this is the level of commitment Jesus had in mind for those who are both baptized and receive communion in his name?
This text is similar to other of Jesus’ teachings in Mark where he reversed the understanding of glory and leadership to be that of service and losing one’s life. To sit at his right or left hand entails service, suffering, hardship and possibly martyrdom, as Hebrews 5 suggests. Preaching this might suggest what areas in spiritual life are worth sacrificing for in 2018?
[Source: Moloney, Francis, J., The Gospel of Mark: A Commentary, (Hendrickson Publishers, 2002) Powell, Mark A., Fortress Introduction to the Gospels, (Fortress Press, 1998)].
Alternative application
One direction a preacher might consider in approaching all of this Sunday’s text is that of Miroslav Volf, in his book, “Flourishing: Why We Need Religion in a Globalized World” (Yale University Press, 2015). Volf argues that all religions provide positive contributions to a globalized world where all economic power forces and communities of faith hold equal footing. There are four reasons why religion might flourish in a globalized world. First, religion consoles people who have suffered unjust pain and loss (similar to Book of Job). Second, religion gives people orientation and stability in a global climate that pulls peoples’ lives in many directions where they often find themselves in the storms of chaos in their localities (Book of Hebrews). Third, religion provides direction and discipline in a world where people are overwhelmed with many possibilities and the “seductions of consumerism.” Fourth, religion assures those who have been victims of systematic and other forms of egregious injustice, that good and just outcomes will ultimately triumph (Volf, 82).
