O gracious God and most merciful Father,
you have given us the rich and precious jewel of your holy Word.
Assist us with your Spirit, that it may be written in our hearts
to our everlasting comfort,
to reform us, to renew us according to your own image,
to build us up into the perfect building of Christ,
and to increase us in all heavenly virtues.
Grant this, O heavenly Father, for the same Jesus Christ’s sake. Amen.
Today’s reading begins with Jesus coming from the mountain to this arguing mob. He diagnoses the problem immediately – unbelief (“O unbelieving generation”). During the dialogue, the father realizes his problem (“Help my unbelief!”). I don’t think the boy is the only recipient of the miracle. The miracle is meant to lead to belief, as are all the miracles.
We see two more explanations in Mark of Jesus’ impending death. The first is followed by an argument among the disciples over which is the greatest, and Jesus gives the call to discipleship, “If anyone wants to be first, that one must be the last, the servant of all.” After the prediction in chapter 10 the Zebedee boys ask for special treatment in the coming kingdom. Again Jesus teaches that discipleship means being last and being servant to all. A few weeks ago I mentioned that Dale Bruner says we should always read Jesus through glasses where one lens is Psalm 22 and the other is Isaiah 53. This really comes true in Mark. Every glimpse of glory and power should be interpreted remembering that Jesus came to serve and to give his life. He calls us to do the same. In these scenes in Mark the disciples forget that. We forget that. Being Jesus’ heart and hands means putting others first and laying down our lives daily.
Mark 11:11 makes me smile. Jesus just has this amazing entry into Jerusalem with people praising him using great messianic names. Expectations are high. Then Jesus goes to the temple, looks around, checks his watch (not really), says it’s getting kind of late, and then leaves again. Not the exciting ending of the day you might expect! Jesus knows, however, that his purpose in redemption is far greater than anyone expects.
The fig tree episode is an example of what some scholars call a “Markan sandwich.” Mark takes the two scenes with the fig tree and sandwiches something between them that gives the real meaning. The fig tree had leaves, but it should have had either early figs or green figs. Being in full leaf with no sign of fruit was hypocrisy for a fig tree. Jesus curses the tree. Fig trees are a metaphor of the nation of Israel in several of the prophets. Jesus goes into the temple and finds people in the temple who have plenty of leaves and no fruit. Jesus curses their hypocrisy as well. When they leave the temple and see the tree again, it has withered. The implication is the same for those in the temple. Every judgment is a call to repentance. Jesus tells his disciples that this is a lesson in faith. God can remove everything that hinders the fruit that comes from belief.
There is good reason to believe that the original Gospel of Mark ended at 16:8, but that would be difficult for us to read. We like a triumphant finish, and 16:8 definitely is not that. The NET Bible includes this in the note on that verse: “The readers must now ask themselves, ‘What will I do with Jesus? If I do not accept him in his suffering, I will not see him in his glory.’” This is consistent with the whole teaching of Mark. The longer ending in verses 9-20 had been important to the Church, and it contains information that is supported in other places, so modern translations keep it (but most bracket it or at least include a note indicating that several early manuscripts omit it).
Luke wrote both Luke and Acts. He was one of Paul’s traveling companions. Although Paul wrote more books (letters) than any other NT writer, Luke wrote more words. Luke and Acts are fairly long books by NT standards. Luke is both a historian (giving us great details about the time) and a writer with an eye for the worldwide scope of the Gospel. His genealogy goes back to Adam (and God), putting the whole of humanity squarely in Jesus’ family. Luke also emphasizes the Gospel as good news for the poor and downtrodden.
Two short notes on the beginning of Luke: First, John the Baptist is born out of barrenness. Think here of Abraham and Sarah, Isaac and Rebekah, Jacob and Rachel. Second, Luke 1:37 is often translated, “For nothing is impossible with God.” The newest NIV goes with a more literal translation, “For no word from God will ever fail.” I like that not only because it is more literal, but also because it keeps God in the driver’s seat.
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