When Jesus comes into your church

Mark 1:21-28

The Devil made me do it.

It’s a famous catch phrase from Flip Wilson, an icon in the comedy world. This phrase became a part of our American culture very quickly. When he talked of a woman buying a dress at the store, the third one that week, she used the excuse “The devil made me do it.” And we laughed.

It has become a very common theme in our thoughts, comedy, even children’s cartoons. You all remember the angle and devil siting on Tom or Jerry’s shoulders influencing their behavior? Would they listen to the saccharin sweet voice of the angel or the gruff fun-loving guy in red? And we laughed.

Because its easier to laugh at those things that make us uncomfortable. Because we deep down don’t want to admit that evil is real, that bad things happen to good people, that demons don’t always dress in red. To quote author Tucker Max “The devil doesn’t show up dressed in a red cape with pointy horns.  He comes as everything you’ve ever wished for.”

In our world, yes even in the world of the church, it is easier to poke fun at evil than to address its reality. We Presbyterians like to do things decently and in order, we don’t have time for this “supernatural stuff.” I remember discussing whether spirits/demons still existed with a fellow seminary student. He told me that demons or unclean spirits were just the way that ancient people dealt with things like epilepsy, cancer, migraine headache and mental illness. It was a catch all to explain the unexplained. After sitting there for a while I asked, “Then why does Jesus waste time talking to them?”

In the gospel of Mark Jesus spends a good deal of time dealing with these unclean spirits. Specifically casting them out of the people they have held captive.  And while I do believe that some of these instances are probable explained by some of our modern medical issues, that doesn’t make them any less real. And I think we still encounter them today.

In our scripture this morning, Jesus has gone into Capernaum and is teaching in the synagogue. Mark moves his narrative of Jesus along very quickly, with a heavy use of the word immediately. In Mark Jesus’ public ministry only lasts a year, so he keeps things a quick pace.

We are not given the details of his teaching, this teaching with authority. In Matthew and Luke, we get detailed notes on Jesus’ teachings, like the sermon on the mount and sermon on the plain, but Mark doesn’t take time to do that. Instead he tells us Jesus taught with authority. Then he shows us what that authority looked like.

Jesus is on the synagogue, the center of worship and faith for the local people of Israel. This is where they came to learn, to discuss, to worship, to celebrate, to mourn, to question. It was the place where the faithful gathered to hear the word of God interpreted and to seek guidance. Sound familiar?

It was the church, the local community of believers doing the best they could to follow the rules of the faith in a world oppressed by the romans and filled with all sorts of potholes. SO, the faithful gathered, in theory, to keep one another accountable, to encourage one another. But the leaders of the day had gone from encouragement to perfectionism. It had become a museum for saints instead of a hospital for sinners. It became a place to show how holy you were, instead of how holy God is.

I can’t imagine the wonder people would have felt to hear Jesus teaching, a new teaching, with authority. He wasn’t quoting the past leaders of the synagogue, or the great former priests. Instead he spoke with his own level of authority- interpreting the scriptures directly. If this was a shock, what happened next was unbelievable.

There amid the people of God, immediately, Mark says, there is a man with an unclean spirit that cries out "What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God."

Take a step back. There is an unclean spirit possessed man chilling in the synagogue? Say what? There were so many rules and regulations about who could and who could not worship, where people could sit, or stand, how they washed their hands, feet, even whole selves, so how did a known demon possessed man get into the synagogue?

I read several commentaries about this lesson and without fail they said that someone with an unclean spirit, even a suspected demon possessed person, would have been ostracized. They would have been shunned, considered unclean. People, respectable people at least, would not associate with them. They speak as if this well-known demon possessed man just happened to sneak into the worship service without notice.

That doesn’t ring true to me, or to my reading of the scripture. I think something much different, and perhaps more disturbing is happening here.

The man is in the community, a part of the community. Possibly even an upstanding part of the community of faith. From the outside he looks pulled together, righteous even. But within him is an unclean spirit, a spirit contrary to the will and works of God. Faced with the real honest truth of the word of God he can no longer hide his possession. The unclean spirit is threatened and cries out "What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God."

When Jesus shows up in church it is challenging. When Jesus shows up at church it is life changing. When Jesus shows up at church, even there he exposes the spirits that are contrary to the work and will of God.

Throughout the remainder of the Gospel of Mark Jesus will encounter unclean spirits, demons. He will call them out, he will cast them into the abyss or into the swine herds. He will not let the people of God to remain infected with these spirits. But the first one he calls out is in the house of worship. This is important to Mark, and important to us.

When Jesus comes into your church he comes to set you free. This is good news, but it is not always welcome news. The liberating power of Jesus rubs against the powers that be in such a way as to cause disruption, fear, and push back.

"What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God."

Have you come to destroy us? The answer is a resounding yes, and step by step in the Gospel of Mark Jesus goes about destroying any and all unclean spirits that come into his path, whether they be in the church, or in the political sphere, in homes or by tombs.

What does this have to do with us today? Plenty. You see there are still unclean spirits around today. And just like in Jesus’ day they are not always easy to spot. You don’t always find them in expected places. They lurk in places that from the outside appear healthy, clean, even good- like places of leadership and power, schools, capitals, and yes, even churches. They can hide because as a society we have reduced them to a joke, a punch line “The devil made me do it.” But let me assure you all, they are not a punch line, they are real.

They manifest in many different forms. I don’t think that any of us can look at the current addictions crisis in the USA and honestly think there is not something more than meets the eye. These are not isolated individuals who were born bad and therefor some how deserve the pain and anguish caused by addictions.

I hope that none of us can look at the increase in mass shootings and school shootings in this country and think there is nothing more than bad parenting and poor security at its roots.

I hope that in this city, where just this month, at least 4 people have been killed and 4 others wounded by gun violence, one of whom is a member at our sister church, Church Street, and think that there isn’t more going on then living on the wrong side of the tracks.

Institutional demons or racism, poverty, sexism, they are real. I believe at my core that they are not just policies and procedures that have become bad or harmful, but that at their root there is an unclean spirit, a spirit against God and the will and work of God.

Demons are personal as well. Individuals face demons, created by others, created by hate or loss or pain of course. But also, those with an honest to goodness spiritual component.

I know, its not something we talk about, but its real. Just look at this scripture.

Jesus, who just verses before is confirmed as being possessed by the Spirit of God comes into the place of worship and the Spirit of God is so powerful it causes the demon to cry out, to expose itself.

If I could talk to each of you, one on one, I could tell stories of encounters with unclean spirits, with demons. Those where I have witnessed the power of the holy spirit to cast them out. I could tell you of places where you walked in and knew something was not right. I can tell you of thin places, where the space between heaven and earth seemed to all but disappear.

And my guess is that many of you have these same stories, you just don’t talk about them in polite conversation because our modern world is somehow above all of that spiritual non-sense.

But here is the truth, and we will hear it a lot in the gospel of Mark, just like the line between sacred and secular doesn’t exist, everything every aspect of our lives is sacred. Likewise, every aspect of our lives is spiritual. We are not just flesh and bone, but spiritual beings. To deny that reality is to enter into a type of dualism that winds up denying the power of God all together.

As Ephesians 6 v 12 tells us “12 For our[b] struggle is not against enemies of blood and flesh, but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places.”

This new teaching with authority that Jesus brings about shook the foundations of not only the synagogue, not only the Roman empire, but the whole of the world. Its still shaking the powers that be, be they earthly or spiritual. The good news is that we know who wins, that the darkness cannot and will not put out the light of Christ. SO, let us carry that light with us into the darkest of places, casting out the demons, the unclean spirits, the things contrary to the work and will of God in Jesus name. Amen.

Day 78: Faithfulness and Fear

Numbers 23, 24, 25 and Mark 16

Numbers switches from a talking donkey to God speaking directly to Balaam about God’s faithfulness to the people of Israel. God will not abandon them, even when, as we learn their faithfulness is in question. In Mark we see the faithful women going to the tomb and being filled with fear.

Numbers 23

Balaam is asked by Balak to curse the people of Israel. God, however has other plans. Balaam shows faithfulness to God by sharing God’s word even at great personal risk. He gives two oracles that proclaim God’s favor for the Israelites.

When do people ask you to deny God or ask you to go against God’s purposes?

Numbers 24

This time Balaam’s preparations for speaking with God are different. The sacrifices are still ordered, but Balaam does not approach God thinking he can coerce God into cursing the Israelites. He returns with words that Balak does not want to hear.

These words in favor of Israel anger Balak and he sends Balaam on his way without any of the promised rewards/payment for his speaking with God. Balaam then warns that no one will crush the Israelites because the Lord is with them. After Balaam leaves, Balak leaves dejected as well.

Numbers 25

In this chapter we get a glimpse of the lack of faithfulness on the part of some of the people of Israel. God here tells Moses that all who have brought the religion of the Midianites into the people should be impaled. This word impaled can mean crucified or exposed. Moses does not make a public gathering, he tells the chiefs that these individuals are to be executed. But we have no language suggesting this was carried out by Moses or the chiefs.

Then we zoom in more closely and are told the story of one man taking a Midianite wife with Moses’ full knowledge and Moses does not stop it from occurring. It needs to be stated here that Moses himself had married a Midianite woman, so not all of Israel held the idea of intermarriage to be a bad thing.

This passage is really used as a way to elevate Aaron’s family, aka the priesthood, over Moses and his family. This is one of the times you see the priestly sector trying to step into the role of leadership in all things, not just worship.

We are told that the people are wailing at the tent of meeting. We then learn it is because of a plague that is seen as God’s judgement against Moses’ inaction. Elaezar is praised for killing the man and his wife and credited with ending the plague that killed 25,000.

Mark 16

The resurrection account in Mark 16 is unique. The women, three named here Mary, Mary mother of Joses and Salome, come to the tomb to anoint the body of Jesus. They worry over the size of the stone. They are met by a young man, some say it might be the same young man who ran naked from the garden of Gethsemane, not an angel. He tells them of the risen Lord. The women are terrified and said nothing to anyone. The women here would be the first to actually keep the Messianic secret pushed throughout the gospel of Mark. Only we know that they told someone, or else we would not have an account of the event!

The other endings of Mark were added later by communities that had been influenced by other Christians and letters or perhaps even other Gospels. These endings are in line with what has become fairly “orthodox” Christian thoughts surrounding the events following the resurrection of Christ.

Day 64: Love and the Least of these

Leviticus 19, 20 and Mark 9:30-50

These chapters give us the origin of Jesus’ greatest commandment, to love. They also chow us how Jesus turns things upside down with his teachings by elevating the least of these.

Leviticus 19

This section continues more prohibitions and rules for faith and practice. This is also where we get one of the most profound statements about the reality of God’s character. Love your neighbor as yourself. Love is a key aspect of God and as people who are seeking to become more Godlike we should seek to love. This verse specifically speaks to loving the alien in your midst.

Lending weight to the cultural verses descriptive for all times nature of some of these passages, in verse 20 we get a specific punishment for men who sleep with slaves that are not their property. They will not be put to death, because she was not free, not really a woman but property. It is hard to imagine that this is attempting to bring justice to a situation. The man is guilty and is to offer sacrifices, but the woman is not addressed. We hopefully see women as individuals, as creations of God, and as not property. Unfortunately, slavery is still alive and booming in our world, so would this section still apply to a person in these situations? I would say no, because even if someone else considers slavery acceptable we who profess in Christ’s lordship over all would have to find it detestable.

Leviticus 20

This chapter addresses punishment and penalties for those found to have broken statues. These include death for those who have sacrificed their children to other gods. These punishments serve to focus the people on the establishment of rituals and cultic practices unique to the nation of Israel.

Mark 9:30-50

Jesus speaks again here of his death and resurrection and the disciples do not understand. It makes me wonder how many times God tells me something before I actually believe it as truth?

There is an argument that starts about who will be the greatest in Jesus’ kingdom. This argument shows us a little bit about where the disciples thought things were headed. They expected a revolution and the positions of power that might come with a new regime. Jesus turns the table by telling them that the least of these is the greatest. Children had no special status in the ancient days, no value in and of themselves. I wonder who Jesus might pull forward today to demonstrate this truth to us?

Jesus then begins a litany of sins and actions. I don’t think Jesus is advocating self-harm or self-mutilation. I believe these are hyperbolic in nature. The idea here seems to be that we cannot acknowledge our sins and then do nothing to correct them. We must be prepared to make changes, even ones seen as drastic, to live kingdom lives.

Day 63: Vampires and Demons

Leviticus 17, 18 and Mark 9:1-29

These sections of scripture remind me of modern day horror obsession with vampires and demons. All the talk about blood leads me to imagine one of the vampires from a popular television series reading this chapter and deciding to become a “vegetarian,” and the casting out of a demon reminds me of other popular shows. Perhaps it is time for a “scary stories from scriptures” show.

Leviticus 17

Again, in Leviticus we are given rules dealing with the killing of animals. This is part of what leads scholars to believe that there are two sources for this particular book. His discussion of the slaughter of animals is twofold. It is placed here to keep people from the practice of idolatry. Apparently, people were sacrificing to other God’s in the fields instead of giving all honor to the One God. It is also to keep people from indiscriminately killing animals without plans to consume them.

This section then continues with the vampires prohibitions. There is to be no eating of blood. Period. Blood is the life source for living things and therefore sacred. Vampires aside, this practice was often associated with the worship of other gods. For someone who prefers all meat well-done, this is not a difficult prohibition to follow.

Leviticus 18

This scripture deals with sexual relations between people. There is an extensive discussion of incest, thirteen verses to be exact. This includes prohibitions of relationships between people related not by blood, but by marriage. I guess no one told soap opera writers about that little nuance.

Of course, the verse that in our day gets the most attention is verse 22. I really struggle to understand our inordinate level of interest in it. Some say that the use of the word abomination is what makes it stand out. I would beg to differ, as the word abomination is used over 100 times in scriptures and we do not have the same reaction to those issues as we do with male on male sexual activity. This word is applied to:

• Eating meat three days after sacrificing
• Egyptians and Hebrews eating at the same table
• Eating birds of prey
• Acts of idolatry
• Using false or unfair weights during exchange
• Mixed marriages

Very few of these things (idolatry perhaps, but only when its not about our own personal wealth or spending habits) get much play in the angry Christian rhetoric of our day. If we do not still hold to these as abominations, why does this one verse seem unchanged?

Proverbs 6:16-19 lists six things God hates and seven that are an abomination to the Lord. Guess what is not found in the list?

16 There are six things that the Lord hates,
seven that are an abomination to him:
17 haughty eyes, a lying tongue,
and hands that shed innocent blood,
18 a heart that devises wicked plans,
feet that hurry to run to evil,
19 a lying witness who testifies falsely,
and one who sows discord in a family.

I think our obsession about this verse says more about us than it does about God.

Mark 9:1-21

Mark continues showing Jesus’ miraculous works as he journeys closer and closer to the cross. Here we have the transfiguration of Jesus, where three of the disciples see Jesus speaking with Elijah and Moses. Dear sweet Peter even offers to build them shrines to dwell in so that all might know of this miracle.

They engage Jesus in a discussion about why Elijah came first, which just seems odd to me. Jesus responds that the prophet came first to offer a way of seeing things as God does, but the people would not listen. Here he might also be referencing John the Baptist and his gruesome ends.

The disciples bring a boy to Jesus who has been held by a demon for years. They were not able to cast the demon out, even though they had successfully healed and cast out demons previously. Jesus’ response reminds me of those snickers commercials where the catch line is “you’re not yourself when you’re hungry.” This response of calling the disciples faithless and crying out about not being with them long seems out of character to the Sunday School Jesus we all know and love.

It is important to remember that Jesus’ ministry is only one year in Mark and very fast paced. JI believe Jesus is earnestly concerned that the disciples are not picking up what he is putting down.

It is here that we find my favorite verse in Mark “I believe, help my unbelief.” This is my prayer quite frequently. Jesus hears this prayer and is able to heal the boy. He later tells the disciples that this one could only come out through prayer.

Day 62: Ritual cleansing and the Ritual of Healing

Leviticus 15, 16 and Mark 8:22-38

These passages both tell us of ritual occurrences. Leviticus talks about the rituals associated with clean and unclean, specifically related to reproduction and reproductive organs. Jesus initiates an odd ritual to heal a man.

Leviticus 15:

This chapter deals specifically with reproductive organs and the laws associated with them. It is a hard section to read for many modern readers. The idea of blood and semen and other body excretions being ritually unclean is difficult. The ancients seemed to have equated the loss of these things with the loss of life, or potential life and therefore saw them as signs of death.

The discharge spoken of is an abnormal discharge, more than likely gonorrhea.

Again, with the iniquity! Men are “unclean” until sundown after ejaculating, as are the beds they are on, cloths, and any woman who is with him. Women however are unclean for seven days after their menstrual cycle. It is interesting that they can stay at home, clean and cook for others without the others becoming unclean during this time period.

Leviticus 16

In priestly theology, it is the transgressions that are willful or brazen committed by the people who make the Holy of Holies impure enough to be cleansed once a year. The priest gives an offering for his sin and other priests sin before offering up a sin offering for the people and a scapegoat for the transgressions of the people. The scapegoat carries the sins of the people away from the camp into the wilderness where they can no longer make things impure.

Mark 8: 22-38

Jesus again takes someone aside and heals them using a ritual that includes spit, and putting his fingers in their ears. Two things that are less than comfortable for this preacher to think about. He tells this individual to not even go back to the village. Jesus knows that his time is running short and each excited new believer gets him closer to hot water.

Jesus then talks openly with his disciples about his death and resurrect. Peter rebukes him and Jesus rebukes back. I wonder how often I have told God that God could not, should not behave in one way. I wonder if I am willing to admit to being rebuked.

Day 61: Homes and Yeast

Leviticus 14 and Mark 8:1-21

In Leviticus, we continue with the priestly orders for declaring people, things and homes clean or unclean. In Mark Jesus continues to try to teach his disciples that the kingdom of God is unlike anything they have reference for in their lives.

Leviticus 14:

This passage gives rites for purification of those suffering from scale illnesses. It also however addresses homes, specifically homes that seem to have some sort of disease, perhaps like mold. What is unique to me are the rituals for discussing cleanliness of homes. They only fall under the first set of steps to clean or rather declare clean. If the disease is not stopped by the removal of stones and plaster affected, then the house is destroyed.

This I’m sure is twofold. One, people are worth more time an effort to find clean. And, a house cannot make the sanctuary unclean because it cannot enter the sanctuary.

Mark 8:1-21

Here we have the account of the feeding of the 4,000 with seven loaves of bread. There are seven baskets left over. There is that number of completion once more!

As they are traveling in the boat Jesus tells the disciples to be wary of the yeast of the Pharisees and Herod. The disciples think he is mad at them for not having enough bread. I can almost see Jesus rolling his eyes and wanting to call them knuckleheads. He just fed 5,000 with 5 loaves and 4,000 with 7 loaves. Jesus has this bread thing down!

Day 60: One Day You're In, the Next You're Out

Leviticus 13 and Mark 7:14-37

These passages draw lines between in and out. That is to say, between what is acceptable and what is not. They both look at those who are out, or outsiders, and those who claim special in status.

Leviticus 13:

Let me confess that I do not like this particular part of Leviticus. As someone with eczema and psoriasis I find it extremely painful to read about being cast out, or seen as unclean because of such conditions. There are distinctions made between raw skin and flaky skin, and how to report, review and make reparations for these conditions.

It is important to note that priests are not physicians. They do not treat or heal. God heals and God alone. The priests are only to give witness to healing and to offer the appropriate responses liturgically for healing. The priest is also charged with making sure that those with conditions that could spread are kept out of the community until healing has been confirmed.

Mark 7: 14-37

Jesus teaches here about what comes out of a person making them unclean. He here seems to declare all foods clean well before Peter’s vision of the sheet coming down from the sky filled with unclean animals.

This passage has my personal hero, the Syrophoenician woman. This woman who by all accounts is outside of the chosen people still dares to stand in Jesus’ presence and claim a right to the love of God. His claiming heals her daughter. Too often people turn her into an object lesson, but I think she genuinely is a child of faith, unapologetically asking God for what she needs. I wish I was that bold.

Then we have Jesus healing a man who had been deaf and mute. Jesus takes him aside, takes him out of the city, and heals him completely. There is something interesting about Jesus taking him out of the city so that he can be welcomed back into society.

Day 59: Clean Hands and Dirty Hearts

Leviticus 11, 12 and Mark 7:1-13

This section of Leviticus begins the rules of clean and unclean. Clean in this regard is speaking about ritual cleansing, not washed in the way we think of clean. Jesus also talks with people about being clean in Mark. Jesus explains that clean doesn’t mean the same thing as people have made it seem.

Leviticus 11:

This chapter begins the discussion of clean and unclean. We get a list of what animals, birds, bugs, fish etc. are clean. I find it very interesting that there is such a specific list of birds that are unclean. I’m also surprised that crickets, locust, and grasshoppers are clean.

Leviticus 12

This chapter enters the more personal of the clean and unclean standards. I am perturbed that there is a different level of ritual cleansing from a male verses a female child. 7 days unclean for male, 14 days for female. They can be cleansed 33 days after a male and 66 after a female. We are not given the reason for these differences.

Mark 7:1-13

Religious leaders complain to Jesus that his disciples do not eat with clean hands. This accusation does not mean that they forgot to scrub well, it refers to ritual washing to be done before eating. Jesus points out how hypocritical this line of thinking is. While the rules may say, honor mother and father, there were ways around them by declaring things a gift to God. If these things were to be used as a gift to God, usually after one’s death, they could not be used now to care for loved ones in need. Jesus says that hearts that would allow such actions are unclean.

Day 58: Food as Holy Offering and Receiving Holy Food

Leviticus 8, 9, 10 and Mark 6:30-56

Leviticus today talks about the ordination of Aaron and his sons while relying heavily on the topic of food. Where and when to eat holy offerings specifically. Mark talks to us about holy food in a completely different manner.

Leviticus 8

This section begins the actual carrying out of the statements God has made to Moses concerning the ordination of Aaron’s sons. I find it particularly interesting that the prophet, Moses, is so obviously held in higher authority than even the head priest, Aaron. The fact that this is noted in a priestly document is surprising food for thought. Perhaps this is one of the reasons that the leadership/priests of Jesus’ day were not so keen on him. They did not want to be under a prophet’s authority.

Of note in the account of offerings is that the most holy offerings, such as ordination, could only be eaten by a priest within the sacred sanctuary court. The priestly portions however of other sacrifices could be taken home and eaten by the family in any clean place.

By the way, did you catch our favorite number 7 once more? Seven days for ordination rites to be complete.

Leviticus 9

Now that Aaron is ordained he steps up and begins actually leading the sacrifices that Moses has done previously. The fire from the Lord that burns the offering is a sign that the Lord will be with the people in a very visible way, through fire and cloud.

Leviticus 10

Aaron’s sons offered unholy fire before the altar of the Lord. This caused the Lord to send out fire to kill them in front of the altar. I cannot begin to imagine this. And we talk about worship wars now.

Aaron is silent, he does not complain after two of his sons are killed. Unlike the people of Israel on the whole, Aaron is willing to accept good and judgement at the hands of God, apparently. Or he was afraid that the fire would consume him as well.

God speaks to Aaron directly here and talks with him about the importance of being sober when in the presence of the Lord and the tabernacle. This is still genuinely good advice for anyone leading a worship service.

Mark 6:30-56

Jesus is with his disciples and acknowledges that they need some time away after their going out into the world to perform healings and other signs and wonders. I can identify with the need for rest, for a break, for time in an isolated place.

The crowds however, find them, as they usually do. Jesus has compassion on them and teaches for a long time. It is getting to be dinner time and the disciples tell Jesus to send the people away to get food. Jesus says “You give them food.”

Initially this is a shocking statement to me. How does Jesus expect them to feed a crowd that large without a caterer or at the very least food trucks? But then I remember that these men had been out in the world performing miracles already. If you could heal leprosy, why would you not be able to figure out bread?

Jesus is exasperated by their lack of faith, and asks them to count the food present. Five Loaves and 2 Fish are brought forward. Jesus has them sit down in groups of 50 and 100, then he blesses the food and has the disciples begin handing it out.

I’ve often called this the first potluck meal. I do not for a second believe that no one in that crowd had any supplies or food stuffs. I think that in a society of scarcity there would have been very few who were willing to offer up those resources. But when they are set down in smaller groups, groups where you are faced with the reality of the hungry faces of your neighbor, I believe you are more likely to share even what little you have.

I do not believe that how the miracle occurred, because getting food insecure individuals to share is miraculous, in anyway diminishes the miracle or Jesus’ capability to perform such signs and wonders. He could have turned the dirt in front of them to an all you can eat fish and bread buffet. The point to me is that even a small amount of faith goes a very long way.

Day 57: Offerings and Homecoming

Leviticus 6, 7 and Mark 6:1-29

This section of Leviticus give us accounts of offerings to God. In Mark we learn about Jesus’ homecoming experience (hint: Your first homecoming was probably better!)

Leviticus 6

Listed here are offerings for the sins of robbery, failure to care for something entrusted to you, and defrauding another. These are things to do to help make restitution in society and with God. Defraud here more than likely refers to not giving someone the agreed upon or fair wages, or withholding wages for some negligible reason. The people were to repay the amount plus one fifth. These particular rules dealt with the person offering the gift, not the priest receiving it.

As chapter 6 continues we are given rules of offerings applying specifically to the priests. This section speaks directly to the leaders of worship to tell them what is and what is not acceptable for them to eat from an offering or sacrifice. Somethings were never to be eaten, fat and blood. Others were okay in certain instances. You could eat from a sin offering, but not from an atonement sacrifice.

Leviticus 7:

Chapter seven continues the rules for priests concerning offerings. Each priest was to eat whatever they were the ones to sacrifice. There are two exceptions to this. One, the raw grain offering was to be divided between the whole of the priests. Two, the breast of the beast was to be divided among all of the priests, but the individual priest was allowed to keep the right thigh.

I will add that, once again, I am so thankful to not have to participate in these sacrifices.

Mark 6:1-29

Jesus returns to his hometown of Nazareth. He is not welcomed with open arms. People do not believe in him, they do not accept him, and there is very little he is able to do among them because of their unbelief. He does, Mark tells us, heal a few people.  Perhaps the saying is true, you can never go home again.

Jesus sends out the twelve, two by two, to cast out demons and heal. They are able to perform great deeds in his name. So great that word of Jesus and the disciples spreads all the way to the home of Herod, the “king”.

Herad is convinced that Jesus is John the Baptist, risen from the dead. Why would he think that? Here Mark gives us the account of the death of John the Baptist. It tells us that Herod had a guilty conscience and was afraid of facing judgement for his sins. Remember that according to the rules in Leviticus you are not guilty of sin until it is revealed to you. This is the instance I believe when Herod realizes his blood guilt.

Day 56: Sacrificial Rules and the Unclean Women

Leviticus 3, 4, 5, and Mark 5:21-43

These passages tell us about rules for sacrifice and healing of a girl and a woman. The rules presented here help to highlight the rule breaking people accused Jesus of committing.

Leviticus 3

This section begins the rules for sacrifice and offerings. Chapter three talks about sacrifices made by or for an individual. Well-being offerings, which are spoken of in Chapter 17 also, are for all meat that is eaten. This prevents the idea of mass slaughter by reminding everyone that all life has meaning. This sacrifice could be male or female.

Leviticus 4

This section of rules contains that lovely number of completion, the number 7. These are specific rules for the priests to follow as they begin sacrificing in the tent of meeting. There is to be an ash heap outside of the tent that is only to contain the remainder of the now sacred sacrifice. I also found it interesting that the sin offerings were different depending on your place in the nation of Israel.

An ordained priest must sacrifice a bull for their sin offering (an offering for sin that you did not know at the time was sin, but later were convicted of its sinfulness) If the religious leaders led the whole assembly of Israelites to sin one bull was to be sacrificed. The elders laid hands on it as a way of representing the whole of Israel. If a ruler sins they could sacrifice a male goat. If a regular everyday person sins and later learns and repents, they could sacrifice a female goat.

Leviticus 5

When you became aware of sin you have guilt and must bring an offering. This awareness is important to the nature of the offering. The writers also allowed a sliding scale for those in different economic ranges.

There is also the idea that the sacrifice or the equivalent must be given. This refers to when a sacred object has been made unclean or damaged. The person must give the amount to replace the item and give a sacrifice or extra silver that would equal the cost of a sacrifice and the priests would do a sacrifice for them.

Mark 5: 21-43

This portion of Mark contains the story of Jarius’ daughter and the hemorrhaging woman. Mark loves to tell stories by splitting one in half and inserting another story. These stories are called intercalations. I had a New Testament professor who called them sandwich stories. These two events relate to and help interpret one another.

There are many similarities in these accounts. We do not know either females names. These unnamed women both have illnesses. The woman has been hemorrhaging for 12 years while the girl is 12 years old. The woman touches Jesus’ clothing to be healed. Jesus touches the girl and heals her. The woman has been “unclean” for 12 years, exiled from community because of her illness. The girl is thought to be dead and will now be put out from the community. Her death would make her unclean.

What do you think Jesus might be saying about the designations of clean and unclean?

Day 55: The Priests Manual and the first Missionary

Psalm 90, Leviticus 1, 2 and Mark 5:1-20

These chapters give us the first priests instruction manual, a discussion of human nature verses God’s nature, and the sending out of the first missionary.

Psalm 90

This Psalm gives us a comparison between the eternal nature of God and mortals. This passages is called Moses’ prayer and it sounds much like what we might have expected Moses to say to God on the mountain when he is asking for mercy for the people of Israel. The psalmist says that people gain wisdom with age, hopefully, even though that wisdom is limited because they do not live long. He also asks God to give value to the work of the hands of God’s people.

Leviticus 1

Leviticus is called the Priests Manual. The purpose of priests was to teach the difference between common and uncommon, clean and unclean. The priests helped set the cultic culture of the Israelites.

There are believed to be two different sources for Leviticus; P, the priestly code, and h, the Holiness code. H, or the Holiness code, is thought to be the later because it appears to comment on and have redaction of P.

In this chapter we are given instructions of offerings. These are the parts that make me want to skip this book all together. The thing I find interesting is that the people are a part of the ritual by choosing the sacrifice and doing the slaughtering. Aaron’s sons, the priests, only step in as silent intercessors.

Leviticus 2

We get more details about offerings in this chapter. Offerings by fire are food offerings, they bring smoke, but are not burnt up. The priests are allowed to eat these gifts. No leaven or honey can be included in the offerings for aromas, but salt must always be included.

Mark 5: 1-20

Jesus goes into the land that is primarily Gentile land. When he crosses the lake he meets a man shackled to stones, who bruises himself with rocks, and is naked. The people have chained him because his demons that some say might have been some form of mental illness.

There are a lot of plays on words in this passage. The demon says its name is “Legion”. A legion is a unit of 6,000 Roman troops. Tombs, demons and pigs were all considered unclean by Jews. The pig herd of 2,000 would have been there to feed Gentiles or the Roman occupying forces. There is an element of humor to the Legion being cast into the swine and hurled off of a cliff.

The most interesting part of this whole account to me is the people’s reaction. They see the demoniac clothed and in his right mind and they are afraid. After the miracle of healing they are scared. They are so scared that they beg Jesus to leave. How often are we scared by changes in others? When have we reacted with fear to something being different than we knew it before?

The man begs to leave with Jesus and Jesus tells him no. The man is sent out into the ten cities to share the good news. He becomes the first missionary to the Gentiles.

Day 50: Ordination and New Wine

Exodus 29, 30 and Mark 2

The passages for today tell us about the Ordination of Aaron and his sons as the first priests of the Israelites. In Mark, Jesus gives hope to the people and challenges them to accept the new wine in new wineskins.

Exodus 29

This section is dedicated to the Ordination of Aaron and his sons. I will say, I am glad that such ordination rituals are not in place today! I’m not sure that I would have done well with blood placed on my ears, sprinkled on my garments, etc. I also really don’t like raw meat, so this would have been hard, to say the least.

Again we are given extreme detail of how the preparation for the ordination was to be conducted because it was to be the first ordination of the Israelites. This section continues to set them apart from the people they will come into contact with in the Promised Land.

Here we see the priests’ share of the sacrifice being introduced. We also have the number seven, the number of completion, once more. Seven bulls to be sacrificed, one a day for ordination. Fourteen lambs sacrificed, two a day, for seven days to atone for the altar.

God states that these provisions are to make things holy so that God may dwell with the Israelites in the tabernacle.

Exodus 30

More worship instructions are given regarding an altar for incense, atonement money, ritual washing, and recipes for anointing oil and incense. These are to set the people and their worship, apart. The significance of the recipes is that some things are to be used by God or for God only. While these scents were seen as pleasing, they were not to become common. They were to be associated with worship only.

Mark 2

Jesus continues on his travels and arrives in Capernaum. Great crowds gather and a group of men who seek healing for their friend, dig a hole in the roof and lower him before Jesus. Jesus tells the man that he is forgiven, based on his friends act of faith. This has always held interest for me. How much influence do we have on other peoples’ lives? Can our faith bring others to healing? How are we recognizing that in the church today?

The scoffers say that Jesus cannot forgive sins, God alone claims that privilege. Here Jesus boldly claims that same right with an act of authority, by forgiving sins and telling the paralyzed man to get up and walk.

Jesus is criticized throughout Mark for the company he chose to keep. He spent time with the “undesirables.” I wonder how much time and effort we put into reaching the undesirables of today with the love and message of Jesus. How often do we enter into relationship with such individuals or groups?

Jesus speaks about new wine and wineskins. Wine would stretch the wine skin over time and therefore a new skin, with elasticity was needed. If you poured new wine into an old wineskin, the wine skin would eventually burst. We cannot live our faith the exact way others do, those wine skins are used. We must not be afraid to be stretched and challenged by God’s word and Jesus’ love and the Holy Spirit’s call each and every day.

Day 49: Instructions for Worship and Jesus Heals

Exodus 27, 28 and Mark 1:23-45

These passages continue to teach the Israelites how to worship. Jesus in Mark shows people the power of God.

Exodus 27

Here we find more instructions for worship. These have to do with the courtyard that is to surround the Tabernacle, the place for worship, and with the things to be kept in the bounds of the worship space.

Worship of God was a new thing to the Israelites who had been kept a slaves and not allowed to worship with freedom. Step by step God is offering ways to set themselves apart in their worship.

How are we set apart in our worship?

Artist interpretation of Priestly Robes

Exodus 28

God gives instructions here on clothing for worship, specifically the priests clothing for worship. There is mention that God gave tailors specific wisdom about how to make these unique garments. This helps us to see that worship does not only involve the priests, but without the gifts of all of God’s people, worship is incomplete.

Mark 1:23-45

Jesus is walking around with his disciples on the Sabbath. He casts out an evil spirit. He then goes and heals Simon’s mother-in-law and she gets us and serves, also on the Sabbath. This is where the grumbling against Jesus begins.

Jesus becomes popular and moves on from that place throughout Galilee. The Spirit of God cannot be kept in one place. He heals people because he is moved by compassion.

One particular man is cleansed from Leprosy by Jesus’ touch. Jesus tells him to go quietly to the priest and be declared clean, but the man goes out into the streets sharing his good news. Jesus can then no longer enter anyplace openly and becomes an outsider, having to stay in the lonely places outside of towns.

Even then people flock to go outside, where Jesus is. Jesus will not let the evil spirits he casts out speak because they know his identity and in Mark, Jesus tries to keep his identity as the Messiah quiet.

Day 48: Curtains and a New Kid in Town

Exodus 25, 26 and Mark 1:1-22

These chapters give us a lot of details about curtains and building. Mark opens the curtains to share Jesus’ story with a story of John the Baptist.

Exodus 25

Moses is to ask the people for gifts to begin building the Tabernacle. Remember how God allowed them to plunder Egypt of Gold and other precious things? Now these items are asked to be returned to God to build the place of worship. God says only those whose hearts prompt them to give should give. These precious metals and materials are then to be used to build the Ark of the Covenant and the Tabernacle.

The instructions for the Ark and the tabernacle are very complex. Honestly I have a hard time imagining them. I have found a couple of artist interpretations to share with you.

Above and Below, Artists' renditions of Ark of the Covenant

Above and Below: Artists' rendition of Tabernacle and surrounding courtyard

Exodus 26

This chapter is all about curtains, specifically the curtains to build the Tabernacle. It is important to note that this was the beginning of faith for the Israelite people. Metaphor and Material had a very close connection. The symbolism found ion these items would have been very important to developing religious identity. The Tabernacle, with all its curtains, and the Ark were designed to be able to move with the people. This was to remind the people of God’s continual presence with them. God did not live far away, but wanted to dwell within their camp.

Mark 1:1-22

God is seeking in Exodus to draw closer to the people. In the Gospel of Mark, like the other Gospels, God draws nearer to humanity than ever before by becoming the Emmanuel, God with us, in Christ Jesus.

Mark is the most direct and shortest Gospel. It opens up with the statement that the Messiah is coming and John the Baptist, in all of his wild weirdness is leading the way. Jesus is baptized by John and immediately is driven away by the Holy Spirit into the wilderness for 40 days and 40 nights of temptation. Immediately is Mark’s favorite word, by the way.

The first words Jesus speaks in Mark are “The time has come- the kingdom of God is at hand. Repent and believe.” Jesus’ ministry will be unlike anything the people have seen before. It will call people to turn from their ways, yes even their ways they think are righteous, and turn toward God.

Mark 12:38-44

Mark 12: 38-44

“Beware of Dog” is not an uncommon sign to see in any neighborhood. It’s there to let you know that you should be careful when you are in a dog’s presence, even a dog you may know well. I’ve seen other signs that say “Beware of Attack Cat!” in people’s homes or “Beware, two year-old at play.” All of these signs caution us about what we are about to encounter, but I have never seen a sign based on Jesus’ teachings for this morning. “Beware of the scribes.”

It seems like an odd thing to say doesn’t it? “Beware of the religious leaders.” We typically have thought of religious leaders as someone worth trusting. In Jesus’ time the scribes were teachers of the law. Their opinions mattered on just about everything in your spiritual and physical life. The priests trusted them so they should have been trusted and respected by the common folk. Even in our society, where clergy have been tarnished by scandals recently, there is still a level of trust with a religious leader that you might not give your everyday stranger. So why is it that Jesus says to beware of the scribes?

It is important to point out that Jesus did not make a blanket statement to beware of all the scribes. After all just verses ago Jesus tells one scribe that he is not far from the kingdom of God. Jesus points to specific actions of those to beware of. He says, “beware of those who like to walk around in long robes, and to be greeted with respect in the marketplace, and to have the best seats in the synagogue and places of honor at banquets.”

I must be honest with you and say that there isn’t much on this list that couldn’t describe most preachers I know, even myself. I love to wear my long robe, I appreciate being treated with respect in public, I sit up front, the best seat in the house at church, and you all have done a fine job of letting Steve, the kids and I go first at every potluck we’ve had at Christ Church! These things are usually associated with being a clergy person.

These would have been normal benefits for any scribe or high priest. These actions themselves are not the problems, rather the motivations behind them.

The scribes cautioned against wore their clothing so that people would notice them. They sought out people’s attention in public for personal gain. They sat in the best seats so that everyone would see them and comment on their piety, and they coveted the best seats at a banquet so that others would know their high place in society. While they do these things, Jesus gives us an insight into their hearts.

“They devour widows houses and for the sake of appearance say long prayers.” Many scholars tell us that the scribes might have been put in charge of widows trusts if she had no male relatives to care for her after the death of her husband. The law commanded that the synagogue care for widows and orphans. Yet here Jesus accuses the scribes of taking everything away from widows. Perhaps that is how some gained their fortunes, by skimming off of the top of the widows’ retirement assets.  Jesus also accuses them of praying for the sake of appearances. They seem to be saying “Look at me, I can pray and talk to God for long periods of time because of my goodness and closeness to God!” They prayed out loud and in public so as to be noticed.

I believe that Jesus teaches to beware of the scribes as a way of telling his disciples what not to do. He knows that the disciples will be the leaders of the faith and he does not want them to fall into the same patterns of behaviors as these particular scribes. Jesus emphasized service over self and that message is one we still need to hear today. We, as Jesus’ disciples in the world today need to be outwardly focused. We need to be serving others rather than our own egos. As if this were not plain enough teaching, Jesus continues by moving over across from the treasury tables in the temple and giving the disciples an object lesson.

They crowd was passing through the temple and stopping at the treasury to pay their temple tithes or taxes. The coins of the day had ceaser’s picture on them so they had to be exchanged for “temple coins” in order to be paid to the temple. So there would have been several places that moneychangers sat at tables exchanging roman coins for temple coins. Anyone giving to the temple would have visited a moneychanger first. The treasury might have been a place people gathered waiting to exchange their money, to give their money, or perhaps to see how much your neighbor was putting into the pot. So while everyone is watching the rich people pouring their money into the treasury here comes a widow who drops in two little coins.

I am sure that had this been an ordinary day, the widow’s act would never have been noticed. In fact I think that most of the time this widow was all but invisible. I wonder what she was thinking when she gave everything she had to the temple. I was taught in Sunday school that she was generous and gave “cheerfully.” But that’s not found anywhere in the text. In fact, given the fact that Jesus has just told us that scribes “devoured widows houses” and scribes were a part of the oppressive temple system, I doubt that her giving was cheerful. I tend to see her as angry. Maybe even shaking her fist at the leaders thinking, “You’ve taken everything I have but these two coins. What can I buy with less than a penny? You might as well take it all!” She gives all that she has, what little bit it is, and goes on her way, relying on God to care for her, because she knows she cannot rely on humankind.

 She reminds me a little of the widow in 1 Kings 17 who meets Elijah. Elijah asks her for water and a piece of bread. There has been no rain in the land and the woman has very little to live on. She tells Elijah that she only has enough flour and oil to make a small meal for herself and her son to eat and then they will die.  Elijah promises her that if she feeds him first then God will not let her run out of food until it rains again. She had nothing left to loose, she and her son where going to starve, but she gives up everything and in the end does experience a miracle from the Lord. The widow in Mark does not have a prophet standing in front of her promising good things for her gift. She just gives it. There is no promise for food and oil tomorrow, there is only today.

Jesus calls the disciples together and praises this woman. She has given everything she had to live on to the very system that devours widows’ houses. She has given more than anyone else.

So what can we learn from this widow? There are so many things. There is the point to be made about sacrificial giving. She gave everything and in a few short days after this teaching Jesus would give all he had to give on a Roman Cross overlooking this very temple. There is the point to be made about trust. Even though she did not have anything else she still gave trusting that God would provide. Bu the lesson that strikes me the most is the lesson of faith. She gave to the very organization that should have been giving to her. She did not excuse herself from giving because she had been hurt. She did not choose to send her money elsewhere because she didn’t like the leadership. She did not punish God for the acts of created beings.

When it gets right down to it, that is who we give to. Not humanity, not buildings or organizations or programs, but to God. To our creator. And when God has given so much, who are we to hold anything back?