What to do about Jesus?

Luke 6:1-16

What to do about Jesus?

To say Jesus is an interesting person is an understatement. 

He grew up in a devout Jewish family, 

He studied Torah

He knew the Hebrew Scriptures. 

The Pharisees were religious leaders, 

they knew Torah, 

they knew the Hebrew Scriptures

but they are wondering what to do about Jesus. 

The Pharisees believed that God gave Moses an oral law as well as the written Law, or Torah, at Sinai. The Torah, or Written Law, set down a series of laws that were open to interpretation. The Pharisees believed that God also gave Moses the knowledge of what these laws meant and how they should be applied. 

The Pharisees wanted people to live lives connected to God and faithful to God every day, not just in the Temple. 

Basically, the “Pharisees were the liberal, mainline Protestants of first century Judaism. While other Jewish sects claimed the people needed the priesthood and the temple to mediate between them and God, the Pharisees democratized religious experience.”  

There are several examples in the gospels of the Pharisees and Jesus have different ways of looking at how to live faithful to God. 

In the passage today, the Pharisees ask Jesus about gathering grain, to eat, on the Sabbath.

 

Now Sabbath is about rest, it is not about doing nothing. Sabbath comes from God resting on the seventh day of creation, and the people of Israel being able to take a day from work each week after being freed from being slaves in Egypt. 

With gathering grain, you could not harvest your field on the Sabbath. 

Anyone who was hungry could take some grain to eat, that was not considered stealing. The question is, are you allowed to pick grain to eat on the Sabbath if you are hungry? 

The other situation is about healing. The text notes that the Pharisees are keeping on eye on Jesus to see what he will do when he sees the man with the withered hand. I wonder if this is a setup. 

Jesus askes the Pharisees: “On the Sabbath should we do good deeds or evil deeds? Should we save someone’s life or destroy it?”

Jesus does not touch the person who was healed, so did he heal him? 

There is still debate in Jewish communities today about what can and cannot be done on the Sabbath. There are places where the traffic lights have a Sabbath mode, that means you do not need to press the button to be able to cross the road, because pressing the button makes something happen and is therefore work. Some Jewish families leave lights on in the house because on the Sabbath you cannot turn the light on. 

“Jesus says that the Sabbath was made for humankind. It is meant to be life-giving, not life-draining. It is meant to be a gift, a time apart from the relentless demands of daily life, a time to rest in God’s presence, a time to saviour the goodness of God’s creation and celebrate God’s deliverance, a time to do what is good and what gives life.”  

The Pharisees were wanting things to be done in good order. The Sabbath was there for rest, renewal, prayer, not work. 

What is work?

For one person cooking will be work, for another cooking is a joy. 

For one person gardening is work, for another gardening is relaxing. 

The thing that stands out for me in this series of incidents is the way the Pharisees have structured what is good. 

I was thinking of an example from the Christian tradition. 

We share in Holy Communion or the Lord’s Supper. Some churches celebrate this sacrament each week, some monthly, some less often. 

Some places celebrate with a loaf that is broken and shared, some with special wafers.

Some places have a common cup, some individual glasses

Some move forward to be served, some stay in their seats. 

Which one is right, or correct. 

They all are. 

The point of the sacrament is to remember the meal Jesus shared with his disciples, 

to see our connectedness with God and each other, 

to remember the story of Jesus, his life, his death, and his resurrection. 

Sometimes we have treasured traditions, 

about the time we worship, 

the way we worship, 

the songs we sing, 

the instruments played.

What is the point of worshipping together? 

We gather to share faith, 

to be embraced by prayer when we cannot pray ourselves

to support each other as we live out our commitment to Jesus, to following the call of Jesus, together and as individuals.

Does it matter where we meet or what time we meet or how we meet? 

What matters is that we meet. 

The Pharisees were wondering “What to do about Jesus?”

Do we want to do something about Jesus? 

Does Jesus make you uncomfortable in these stories

breaking with tradition

questioning

looking deeper into the meaning behind the ritual. 

I wonder what Jesus would question about our life, 

our life as a Parish, as well as our individual lives. 

What do we do out of habit?

How often do we go along with the crowd to avoid conflict?

Are there parts of our worshipping life together you do not understand? 

I wonder how much of our life is ‘going through the motions’

Doing what we did last week and the week before and the week before that. 

In Luke, Jesus reminds the hearers that changing or breaking with tradition is done by those who value the tradition. Departing from the sabbath is not inherently bad. Instead, the question becomes how, when, and why departures are made. 

I remember when I started leading worship and preaching, I followed the same order of service as our Minister. I didn’t know why things were in that order, so I followed it exactly. Then I did the studies to be a Lay Preacher, I learn about the different parts of worship, I understood why we usually put parts of the service where we do, and I then had the freedom to change from the standard order when it fits. 

This Parish, with every other church, is facing a time of great change. COVID has changed people’s patterns of worship attendance. 

Some of the people in our Parish are less mobile than twelve months ago.

Some prefer live streaming to attending worship in person. 

Some will wait until most people are vaccinated. 

One of the biggest surprises for me has been the number of people connecting with this Parish for the first time in the past 12 months. Even when we were not meeting in person, 2 new people came to the Parish. 

I hear people asking, how will we survive as a Parish, 

we are getting older, 

we can’t do what we used to, 

we need younger people to take on various roles. 

Maybe this is a time to think about church differently.

About how we worship

Not only in ways that encourage and support our own spiritual life

But in ways that encourage and support people with questions 

about Jesus 

about faith

about life and death and relationships and ….

Maybe this is a time to think about church differently.

What it means to be the church 

What are we offering people – a chance to go on a roster or committee, 

or an invitation to new life in Christ

Is the way we live out our Christian faith life-giving or life-denying, 

Do people see joy and hope in our lives

or tiredness and duty

Is our focus in on ourselves, 

or is our focus on 

God, 

creation, 

justice, 

serving the community 

The Pharisees were not bad people, they were challenging a system that required priests and Temple to connect with God. Which sounds like the Reformation, remember Martin Luther, and the beginning of the Protestant church.  

The Pharisees want Jesus to follow the standard order, not to push the boundaries.

When the dictates of religion become burdensome and harmful, it is time to change. 

When we use religion to shame people, 

to oppress people

to put people down.

when our faith tells us 

not to untie what binds them

not to feed the hungry

or offering healing and hope

then we are not living out the gospel of Jesus Christ. 

 

Leave it all Behind and Follow

 Luke 4:42-5:11, 27-32

Last week we were with Jesus teaching in the Synagogue, announcing that he had come to bring good news to the poor, release to the captive and proclaim the year of the Lords favour.

 In the second part of chapter 4, after Jesus manages to walk through the crowd and not get pushed off the cliff, we read about Jesus travelling to Capernaum and releasing a man from an unclean spirit, healing Simon’s Mother-in-law from a fever, then more healings.

Then we get to the part we heard read this morning.

Jesus is travelling around Judea, teaching and healing.

 Simon and others have been out fishing all night.

Fishing was by net, by hand, and was very tiring work.

Fishing was done at night, I read somewhere that it was because the fish couldn’t see the nets during the night, but they could during daylight.

 Simon and the others had been out, working hard all night.

Now they are packing up, cleaning debris from the nets, patching any broken bits, letting the nets dry so they can be packed into the boat ready for the next night.

 Along comes Jesus, and the crowds.

Jesus gets into Simon’s boat; remember they have already met. Jesus gets into the boat, they go out to sea a little, so Jesus can teach the crowd.

 I imagine that when Jesus finished teaching, Simon was hoping they could now go home, have something to eat and sleep.

No.

Jesus says go out deeper and put down your nets – the nets they had just finished cleaning and drying and mending.

Simon says: Master if you say so.

 And they go and put the nets down again and catch more fish than they can handle.

 When Simon Peter saw this happen, he knelt down in front of Jesus and said, “Lord, don’t come near me! I am a sinner.”

 Then phrase we hear so often in the gospel of Like: Don’t be afraid.

And the fishermen go with Jesus.

I added in another few verses, this time about Levi, the tax collector. Jesus said: Come with me, and Levi did.

 The fishermen follow Jesus

Levi, the tax collector follows Jesus.

 Note: Being a disciple to a rabbi was a big deal! It was kind of like going to University. So, it is meaningful that Jesus asked regular fisherman to be his disciples. That means he believed anyone could follow his way. Even us! [i]

 On Friday morning the Church Council and some other leaders met together to listen to God, to be inspired, and to think about the possibilities for the year ahead. Our thinking focussed on what it means to Follow Jesus.

We looked at 20 pieces of Scripture, and come up with a list, including:
Sacrifice
Leaving the known for the unknown
Hearing God’s voice
Not worrying about security
Following Jesus is about relationship, not law.

Jesus healed Simon’s mother-in-law, and they caught a huge number of fish, and then they followed.

Levi’s story appears to be different

Just like each of us have our own story of how we became aware of the calling of Jesus to follow.

For some of us we will follow Jesus after a miracle, or a blessing; for others it will be connecting with the story of Jesus in some way; for others it will be a spirit moment.

For each of us to follow Jesus we will need to give up
our dreams,
our security in wealth or status
the known

 When we follow Jesus, we will be prepared to

venture into the unknown
trust in God
live for others.

 Because following Jesus is about being in a relationship, not submitting to the law. 

 I wonder what your story is, what events led you to deciding to follow Jesus. And we don’t decide once, we decide each day, though for some people they no longer are aware of making the decision each day.  

 The image we see of Jesus is one who provides abundance, who knows how to meet our human needs, who invites us to work with him.

We Are invited to see the blessings and generosity of God, then to make the decision to join in the work of bringing transformation to the world, by allowing ourselves to be transformed.

 I know some people find the image of God as Father helpful. I am not one of those people and discussed it with my spiritual director one day. For me, God is my Grandmother, she was the one who was patient and kind and generous and warm. She had a huge lap, and it was always available for a little girl who wanted a hug.  

I obeyed my father so I did not get into trouble; but I liked being with and helping my grandmother, and I would not have done anything to hurt her intentionally. I was my best self with her, because I wanted to be, not because I had to be.

 

Do you follow Jesus because you are worried about getting into trouble if you don’t, or if you put a step out of line?

Do you follow Jesus because you have experienced grace, healing, forgiveness?

Do you follow Jesus because you are invited to?

Invited into an amazing life where you risk everything for new life.

A life where you don’t have to be an expert but allow God to work through you.

 

A question from a commentary this week:

is your discipleship being inspired by the joy of God’s abundant grace?
Or are we still stuck in the patterns of discipleship-as-obligation, continuing somehow to believe that we are earning our way into heaven? 
Does it feel like a challenge to let Jesus do the fishing for us, instead of trying all night with no catch?[ii] 

  

The fishermen left everything behind and followed Jesus. What will we leave behind to follow Jesus?

What if, as a Parish, we could leave everything behind,

the skeletons in the closet,
the past conflicts,
the idea that all will return to ‘normal’
the anxiety about numbers
the wondering who will do the work

 And in fact, it may not be all bad — to leave everything behind and follow. It may even feel freeing, to be unencumbered anew.  As Jesus calls us to “leave your nets and follow me,” we are granted permission to imagine all things new for the good of our communities and our discipleship.[iii]

 if to follow Jesus is to step into the unknown,
if to follow Jesus is to live in the love and guidance and inspiration of one greater than us
if to follow Jesus is to trust
if to follow Jesus means be willing to sacrifice all
maybe, we are all a bit too comfortable
maybe we have let our relationship with God fall into the predictable
maybe we are no longer listening for the voice that nudges us, that calls us to renewal.

 Jesus taught and healed and called and challenged
Jesus invited people into relationship with the God whose love and grace is transforming.
are we willing to follow
to leave behind those things that bind us to the past
are we willing to follow into new places, unknown places
trusting in Jesus as our guide and inspiration.

 

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[i] Be the Story Curriculum 20 January 01.25 Facebook

[ii] Rev. Cathy M. Kolwey RevGalBlogPals

[iii] Rev. Cathy M. Kolwey RevGalBlogPals

Good news ?

 This is the Saturday evening version, and I think it needs an ending, just not sure what yet, hopefully, i do in the morning.  

1.   We are reading through the Gospel of Luke, here is a quick recap of where we are up to.

2.   Luke starts with the prophecy of the birth of John the Baptist – an angel appeared to Zechariah.

3.   Then another angel, this time to Mary telling of the coming birth of Jesus.

4.   Then the birth of John

5.   And the birth of Jesus, with more angels appearing and the shepherds.

6.   Jesus as the twelve-year-old who stays behind and causes his family grief.

7.   Teaching of John the Baptist

8.   Jesus is baptised.

9.   Genealogy of Jesus

10.               Temptation

11.               Jesus reads the Isaiah scroll, and then the crowd get angry with him.

 

 

I wonder why Jesus did not stop at the end of the Isaiah passage, the people were amazed at his teaching, he was popular, then he goes and blows it.

Let us look at the first part of the reading:

We know Jesus grew up in an observant Jewish family and he maintains the practise of attending the synagogue.

As any adult male could, Jesus went to read from the scroll.

Just as we follow the lectionary, so that we hear and read most of the Bible over a 4-year period, the Jews had a reading schedule that included a section of the Torah, that is the books of law – the first 5 books of our Old Testament, and a reading from the Prophets. Jesus is given the scroll and reads a section from Isaiah. It is an amalgam of a couple of verses of Isaiah.

 

The part of Isaiah he reads, speaks of good news, that is freedom and healing; This is the year the Lord has chosen, or the year of the Lord’s favour.

 

Was this the year of Jubilee written about in Leviticus 25? ‘Every 50 years, God’s people are to observe a Sabbath of Sabbaths: “you shall proclaim liberty (aphesis, LXX) throughout the land to all its inhabitants.” The law of Jubilee is designed to transform society and undo the damage that human greed has caused: it frees people who have been enslaved because of debt, and it returns land to its original owners so that every member of God’s people has a way of earning a living. During the year of Jubilee all the people return to their property and their families. Both land and people rest, and the people live off what the land produces by itself.’[i]

We don’t know if that is what Jesus is referring to. But it fits with much of his ministry as recorded in Luke’s Gospel.

It also reminds me of the words of Mary before Jesus was born:

 

He has brought down mighty kings from their thrones,

    and lifted up the lowly.

He has filled the hungry with good things,

    and sent the rich away with empty hands. [Luke 1:52-53]

 

The Isaiah reading starts: “The Lord’s Spirit has come to me,

because he has chosen me to tell the good news to the poor.”

 

I wonder what the good news to the not poor might be. Or is it only good news to the poor?

 

The people in the synagogue in Nazareth, have heard of the healings and other miracles already performed by Jesus, and they want a piece of the action. After all, he grew up there, they know him, Joseph’s boy, as a child he would have played with some of them and sat next to them in class.

All is well until Jesus reminds the people that the good news is for all people, remember when Elijah helped a woman from Sidon and Elisha healed a hated Syrian. And the people wonder about this Good news.

The good news, the freedom and release they were waiting for, was for them freedom from foreign rule that had dominated so much of the history of Israel.  

Is it good news if your enemy is healed?

Is it good news if your neighbour is fed?

Is it good news if people are no longer homeless?

I think we would all say yes, but what if that healing and food and accommodation costs us?

 

Jesus is transforming the way the world works, healing, freedom, sight to the blind; all things we will see Jesus do in his ministry.

The people wanted the good news to be what they expected to be for them, and when Jesus speaks of good news, of freedom and salvation for all people, then they cannot take it. They ask who does he think he is, we remember him, Joseph’s boy.  and they try to kill him.[ii]

 

Jesus does not turn to the Gentiles because those in Nazareth reject him. They reject him because he turns to the Gentiles.[iii]

 

What about today, can we accept that the good news is for all people?

For those addicted to drugs?

Those who surf on Sundays?

Those who are unemployed?

Those with chronic illness?

Those who live in different countries?

 

And if the good news is for those who are poor and oppressed and in need of healing, what about us; what about us who have food in our cupboards and can move around without being harassed for our skin colour or our religion or our birthplace.

Is this good news for us?

 

As you read this passage at home later, I want you to think about being in the Synagogue, you are not Jesus, we are the people in the crowd. In most of the stories we read in the gospels, we will be part of the crowd. We will be the ones who question and follow and don’t understand and get angry because Jesus has upset our predictable lives.

And we don’t like that.

We don’t like it when Jesus challenges us to share our wealth or our food or our caring.

But you know what – Jesus does not give up on us.

The good news does not disappear, it is still good news, for the world.

This is not an individual good news, this is good news for the world, for the left out, the excluded, the invisible people.

 

Something I read this week:

When the gospel has become bad news to the poor,
to the oppressed,
to the broken-hearted and imprisoned,
and good news to the proud,
self-righteous and privileged instead,
it is no longer the gospel of our Lord Jesus Christ.
[Beth Moore dec 9, 2018]

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[i] Judith Jones https://www.workingpreacher.org/commentaries/narrative-lectionary/sermon-at-nazareth/commentary-on-luke-414-30

[ii] Judith Jones https://www.workingpreacher.org/commentaries/narrative-lectionary/sermon-at-nazareth/commentary-on-luke-414-30

[iii]O. Wesley Allen, Jr. https://www.workingpreacher.org/commentaries/narrative-lectionary/sermon-at-nazareth-2/commentary-on-luke-414-30-2

The Temple and Justice

We have a series of interactions between Jesus and religious leaders.

Firstly, Jesus goes to the Temple and upsets the system of buying and selling.

Then there is the question from the scribes and chief priests about authority

The parable of the landowner and tenants, then

the Pharisees and Herodians, an unlikely pairing, ask Jesus about money.

We could look at these stories individually, but I want to look at some patterns.

One thing is that the religious leaders are looking for way to kill Jesus, and to discredit him. These passages come after the entry into Jerusalem that we will hear on Palm Sunday. We are at the pointy end of the story. Jesus is such a pest for the religious leaders that they try and trap or trick him, always looking for a way to kill him without the crowd rioting. If the crowd riots, then the Roman soldiers will be sent in, and the Roman leaders will tighten up on the religious and civic leaders.

In these stories there are lots of references to the Old Testament, references that the original hearers would recognise, from at least Hosea, Isaiah, Jeremiah and Malachi, such as the phrase about the house of prayer being a den of robbers. The early listeners of this first story this morning, about Jesus in the Temple, would have heard the implied condemnation of the religious leaders, from the Old Testament passages that are hinted at.

For me, these stories are all about justice, especially economic justice and leadership. The religious leaders are meant to be shepherds to the people, leading them, caring for them, protecting them. Again, and again, in both the Old and New Testaments we see that is not happening, and the religious leaders are looking after themselves more then the people.

In the Temple scene we find that it is the religious leaders who are involved in, or turning a blind eye to, exploitation of the poor.  Jesus is not attacking the buying and selling in the temple area, it made sense for people who travelled to buy the animals for sacrifice at the temple. Jesus is attacking the ruling class who controlled commercial enterprises in the temple market, including the family of the High Priest[i].   The implication being that people are being robbed.

The parable of the tenants has been interpreted in a number of ways. I struggle with God being the absent Landlord, but many interpret the parable that way.  Israel is often referred to on the Old testament as a Vineyard. Just as in other parables, Jesus tells a story that looks and feels like we know where it is going, then just at the end… a twist. Notice the religious leaders realized that Jesus had told this parable against them, they wanted to arrest him, but they feared the crowd. Jesus tells a story in which the religious leadership, who were in fact the absentee landowning class, appear as tenants of an absent landlord. Mark’s listeners, well aware of the politics of land in Palestine, could revel in the role-reversal that demoted the ruling class to the lowly status of unruly tenants.[ii]

I wonder who you identify with?

·         Landowner

·         Tenants wanting justice against absentee landowners

·         Servants asking for what is due to their master

·         The son come to sort out the mess

And then the question of paying taxes. The question is asked to try and trick Jesus, either he will say pay taxes, and that makes him a Roman sympathiser, or don’t pay taxes and that will cause an uproar. Taxes can be part of the justice economy. Whose coin is it? It is the coin of Empire, the fact you have such a coin means you are part of the system, you enjoy some benefits and privileges, so pay your way[iii]. but remember what comes to you from God.

I was taught that in looking at a Biblical passage, think about what it meant to the people there at the time, then when it was being written down, then in our present time. Mark was written not too long after the death of Jesus, so the people present, and the people or communities Mark wrote these stories for were in a similar culture and time.

We live in a very different culture to the one which Mark was writing for. I wonder what these stories speak to us today.

Where do we see injustice?

Where do we see leaders looking after their own interests ahead of the interests of the people?

What systems or structures keep the poor or marginalised people where they are?

Thinking about the current COVID 19 virus and the follow on effects we have seen. Who misses out when toilet paper, tissues and staples like pasta and rice are stockpiled by some? It is the people who live week to week or pension day to pension day. It is the people who cannot afford to have 2-4 weeks food and groceries in the cupboard.

Who misses out when there are not enough medical resources?

What about other areas of justice, we see people dying from illnesses caused by lack of toilets and handwashing facilities.

We see the lives of girls and women being stunted in countries where education is only available for boys, or boys whose parents can pay.

Even in the USA, a wealthy country, the hospital and health system means people won’t or can’t see a doctor because of cost.

And there are many other areas of injustice we could think about.

The leaders were

to care for

to protect and

to lead

the people,

But they did not.

The leaders

looked after themselves

charging more then they needed to

placing burdens on the poor

What makes for economic justice in our time and place?

who is left out, or let down by, our economic system?

We listen for the spirit speaking to each of us …

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[i] Myers, Ched; Binding the Strong Man, p 300

[ii] Myers, Ched; Binding the Strong Man, p 308

[iii] Working Preacher podcast

Conversations and Questions

In the past few chapters Jesus has told the disciples three times, that he will be arrested and killed. The responses from the disciples has been:

In chapter 8, Peter says – no, it isn’t going to be like that

In chapter 9 Mark writes – The disciples did not understand what Jesus meant, and they were afraid to ask; then the disciples argue about who is the greatest

And here in chapter 10, James and John come and ask Jesus to give them what they want, to be at his left and right in his glory.

These predictions or announcements of the trial and crucifixion and resurrection of Jesus are set in a series of teachings book ended by healing from blindness.

Between Mark 8:22 and Mark 10: 52 (the two stories of healing) there are many stories of “spiritual blindness”:

o   Peter doesn’t see what it means for Jesus to be the Messiah,

o   Peter James and John don’t see the importance of the Transfiguration and want to stay on the mountain,

o   the disciples cannot see the importance of prayer in healing the boy with the unclean spirit,

o   they do not see that to be greatest is to be least,

o   they do not see the importance of the little children and

o   they don’t see that we need to be served[i]

I wonder in what ways do we not see the Kingdom as Jesus does.

We look at nations and kingdoms and see leaders with wealth and power and status. Do we operate the same way, or follow in the way of Jesus?

Power in the Kingdom of God is not defined in the way it always has been. Power is not about control and coercion. Instead, it is about service.^[ii]

In following the way of Jesus, we asked to:

Deny one’s self
Put others first
Be dependent on grace, mercy, and forgiveness
Extend the same to others when they appear to have done you wrong

Risk suffering rather than embrace security
sounds like Madness.[iii]

In the Kingdom of God
power is demonstrated through service,
greatness is shown in vulnerability,
and achievement comes through compassion.

Can you imagine, for just a moment, what the world would be like if our leaders behaved like this – vying with each other to see who could best serve the needs of the vulnerable, holding debates about the best way of coming in last so that others could come in first?[iv]

Just because our leaders do not live like that does not mean we cannot live in the way of Jesus, where serving and compassion are signs of greatness.

…

Jesus is on the road to Jerusalem, the capital, the place where the Temple is – Jerusalem is the centre of civil and religious power. But he doesn’t take an army to overthrow the current regimes. He goes with love and grace.

This reading also talks of Jesus being in Jericho, a place of great national pride, this was the site if a national victory. I find it odd, Mark notes that they came to Jericho, then as they were leaving Jericho a man is sitting by the side of the road. Nothing about what happened in Jericho.

This man is named, not everyone Jesus encounters is named in the gospels. This man is Bartimaeus, we know he is blind, he is a beggar and the son of Timaeus. He calls out: ‘Jesus, Son of David, have mercy on me!’

Son of David is a political statement, the crowd tell him to shoosh, and he shouts louder. Calling Jesus, the Son of David is dangerous, it announces that someone other than Caesar is Lord and that is dangerous, not only to Jesus but to Bartimaeus and the crowd.  

Bartimaeus calls out to Jesus, calls for mercy.

When Jesus calls him, he throws off his cloak. Some commentators write how this may have been his only possession, some suggest he is coming to Jesus naked. But notice he does this before he is healed. He is still blind when he stands up, throws off his cloak, and walks to Jesus.

Last week we heard about the rich man who “asked how he could inherit eternal life. When Jesus told him to admit his dependence on God (by giving up wealth) and solidarity with others (by giving his wealth to the poor), he couldn’t do it. When the disciples themselves saw what they believed was an extreme requirement, they also despaired (“then who can be saved?”). Jesus answered them, “With humans it is impossible, but with God all things are possible.”

And now Jesus shows him the truth of his words. For in every way imaginable it should be impossible that Bartimaeus can be saved. Both blindness and poverty are taken as signs, in the first century, of punishment for sin…. Yet he calls and Jesus answers.
And simply by recognizing his need,
trusting that Jesus can provide,
and being willing to give up what he has in order to follow,
Bartimaeus has been saved,
restored,
invited into the kingdom.
A miracle.” [v]

One question connects two conversations in this passage:

What do you want me to do for you?

A reading – 2 voices

What Do You Want? from Spill the Beans

…

If Jesus asked you, what would you ask for?

Notice, those who asked for glory and the one who asked for sight, are all followers of the way.

Being a follower of Jesus isn’t about always getting it right, it is a way of life that takes seriously the call to service, to know ourselves loved and to live in hope.

Time to listen for the spirit…

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[i] https://www.pulpitfiction.com/narrative-notes/2-27

[ii] https://www.pulpitfiction.com/narrative-notes/2-27

[iii] http://www.davidlose.net/2012/09/mark-10-32-34/

[iv] http://www.davidlose.net/2012/09/mark-10-35-45/

[v] http://www.davidlose.net/2012/09/mark-10-46-52/

We gather with people around the world,

all hearing this same Bible reading,

and I wonder what difference it would make

if we were in Zimbabwe,

or Bangladesh or Argentina

as we heard these words.

There are many stories of Jesus healing people in the gospels, but this one is different. No-one is asking Jesus to have mercy on them or to heal them – not the man or his family. Right throughout the encounter between the man and Jesus there is no indication the man has any idea who Jesus is.

In the time when this event took place, there was no communal social security, or NDIS or aged care, apart from what was provided by your family.

When Jesus asks the man if he wants to be healed, he tells Jesus why he hasn’t been able to organise his own healing.

Rumour, legend, or tradition has it that an angel visits the pool at random times, stirring up the water, and giving it healing properties.  The first person to step into the pool after the angel disturbs it, receives healing.[i] 

As a person who is unwell, he is not able to move fast enough to get in the pool by himself. Surely if Jesus asked you, do you want to be healed, you would respond enthusiastically – YES!

This man does not say yes, he says I haven’t been able to get in the pool first.

Some commentators talk about this as whingeing, others about how the situation the man is in has broken his spirit.

Those of you with long term illnesses will understand how it is possible to be too tired,

to lack hope,

to be resigned to the limitation and/or pain.[ii]

I wonder if that is what has happened to this man.

I wonder if he is so occupied with what has to be done, that he cannot even think of how to answer the question Jesus asks. He has been here, by the pool, waiting for healing for 38 years.

I wonder how old he is.

I wonder if he has a family.

Jesus asked the man a difficult question: Do you want to be made well?

Being made well implied a new life.

After at least 38 years of illness what would being well mean.

Would he be able to get work?

Would his family accept him?

What is his physical condition after 38 years of illness?

If Jesus asked you: Do you want to be made well?

would you need to think about it?

Is being responsible – response-able – able to respond to God’s call, able to respond to the word and love of Jesus scarier than being unwell?

Do we fear being well more than the illness?

Last year I had a broken ankle, I needed to wear a boot and use crutches to get around, it wasn’t easy. Even on flat surfaces, it was tiring, and there were some places I just could not get to.

Imagine what it was, and is, like for people with limited mobility or in wheelchairs when all buildings had stair entries rather than ramps.  Imagine what it is like for people who are blind or can’t read, when we focus so much on the written word.

There are countries today where people with disabilities are not able to join in with the community. It may be because of attitudes, or just that the equipment and facilities we take for granted are not available.

Places like Zimbabwe where women look after children with special needs and disabilities with little or no support from husbands or relatives[iii]

On the World Day of Prayer website, there are some notes from the committee in Zimbabwe:

Jesus asked – “Do you want to be made well?”

You are faced with this life-changing question.

What are you going to do?

“Rise! Take Your Mat and Walk,” said Jesus. Our sisters from Zimbabwe are taking Jesus’ encounter to be a call to act in love for peace and reconciliation. “The action verbs suggest that we should not be afraid to act on the word of God. God is offering us the steps for personal and social transformation.” This is the time for change!

Prayer and action are what links us together around the globe.

We are empowered to take up our mats.

No more waiting powerlessly on the mat.[iv]

Sunday is International Women’s Day, the theme this year is "I am Generation Equality: Realizing Women’s Rights”[v]

I wonder what equality would look like for our sisters in Zimbabwe.

For these women, ready to take up their mat, no longer willing to be wait for space and resources, putting prayer and action together to be agents of love and peace and reconciliation.

How do you respond to the question of Jesus to you: Do you want to be made well?

In what ways will you, will we, join our sisters in Zimbabwe in responding to the call of Jesus to act in love for peace and reconciliation.

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[i] https://www.journeywithjesus.net/essays/2225-the-question-that-hurts

[ii] https://www.journeywithjesus.net/essays/2225-the-question-that-hurts

[iii] https://www.worlddayofprayeraustralia.org/world-day-of-prayer/wdp-2020/country/

[iv] https://www.worlddayofprayeraustralia.org/world-day-of-prayer/wdp-2020/

[v] https://www.unwomen.org/en/news/stories/2019/12/announcer-international-womens-day-2020-theme