Drug War Forces Residents to Flee Mexican Town (on Texas Border)

Warring Mexican drug cartels have claimed a new victim along the U.S. Southern border: the town of Ciudad Mier. Constant gunfights and spiraling violence between rival drug gangsters have forced the evacuation of the Mexican town. A shelter for fleeing residents of Mier has been set up in the Lions Club in the nearby town of Miguel Aleman, and it has become, in the words of Mexico's Proceso magazine, the first refugee camp of the Mexican cartel war.

Some 300 families have sought sanctuary from intolerable conditions in Ciudad Mier, where hoodlums from the Gulf Cartel and the Zetas mafia are battling for supremacy. Their brutal turf war has engulfed all of northeast Mexico, which borders Texas.

"The situation is critical," says a ranch worker named Jose. "We can't live there anymore peacefully. There are gunfights night and day. Every morning we wake up to dead bodies all over town. People are really afraid."

At the Lions Club, a steady stream of vehicles pulls up to unload donated food, clothing, blankets and Bibles. Help is coming from the municipality of Miguel Aleman and from sympathetic Texans across the river in Starr County. According to Mier refugees, only a few dozen residents — besides the narcos — remain in their town of 6,500. There is no city government and no police; almost all clinics, schools, cafes and stores have closed; water and electricity are spotty. They describe cowering in their homes during firefights, in a town of shattered windows and torched businesses.

A Mier city official, who asked that his name not be used, reads from a desperate communique being sent out to the media and to anyone else who will help. "We know of more than 111 kidnappings of local people. There is no social life — no baptisms, no weddings, no family reunions. Everything is caused by the confrontations between the armed groups," he says.

Smugglers have long coveted Mier for its isolation and proximity to the Rio Grande. Three years ago, the federal government named Ciudad Mier a Pueblo Magico, a "Magic Town," for the touristic value of its colonial buildings. But today, the city official says the federal military has abandoned them. The roughly 300 families who fled Ciudad Mier have found shelter at the Lions Club in the nearby town of Miguel Aleman.

"We ask the army for help, and they never come. They come after everything is over, when they know there's nothing going on. They come in to haul off burned trucks and bodies," he says.

Several townsfolk say it was one particularly gruesome display that convinced them it was time to leave. "They killed the brother of a friend of mine. They cut him in pieces and hung him in the plaza," says Maria Elena Tamez, wearing rosary beads and reclining on a plastic mattress. "They put a sign on him, but I don't know what it said." She says her daughter and other children in the Lions Club shelter have nightmares about the dismembered man swaying from the tree in the plaza. Several residents say the army told them to leave Mier last week because things were "about to get worse." It is not known if the military is planning an offensive to retake Mier, but that's what people here are waiting for.

Earlier this month, more than 600 federal troops were sent to nearby Matamoros to find and kill the infamous drug lord Tony Tormenta. The national security spokesman for Mexican President Felipe Calderon was asked to comment on the Mier situation, but there was no immediate response.
- gleaned from NPR

Charting Mexico's Drug Violence

Drugs and violence: Mexico's addiction
Mexican soldiers patrol a road after a gunfight with drug gang members near Monterrey. Photo: 2 September 2010 The Mexican army and police have been fighting the cartels since 2006

Waves of killings blamed on drug cartels are continuing to sweep Mexico. Here, Mexican political scientist Eduardo Guerrero Gutierrez examines the reasons for the violence and the prospects for the future.
Continue reading the main story
MEXICO'S DRUGS WAR

* Charting Mexico's violence
* Battling the cartels
* On patrol in Ciudad Juarez
* 'Family values' of drug gang

Drug-related violence in Mexico has killed nearly 30,000 people in the first 45 months of the current government, and its fast increase has been unstoppable.

If the killings continue to increase at the current rate that total will rise to about 75,000 by the time the government's term in office ends in December 2012.

The government's stance against the growing number of casualties in the war on drugs has been to emphasise the inevitability of violence.

In a recent interview, President Felipe Calderon said: "I wish there was less violence, but - being honest - that is not foreseeable in the short term, in which high levels of violence will remain. Violence will decline over the medium and long terms."

A particularly frustrating aspect of the government's war against organised crime is that - despite its high cost in terms of human lives - the war has not led to the decline of kidnappings, extortion and human trafficking.

In addition, frequent arrests of drug lords have had three highly detrimental effects: an increase in the number of criminal organisations (given the divisions that these arrests cause within a cartel); higher levels of violence; and territorial expansion of organised crime (which involves the invasion of new spaces).
Map showing areas of influence of Mexican drug cartels
Waves of violence

What are the main patterns of Mexican violence?

In general, it is a selective type of violence led by rival organisations and police and military authorities, driven by the chronic instability of criminal networks (to which the government has contributed significantly), and their ability to retain and win routes and territories for drug trafficking.

Some 162 municipalities out of the 2,456 that exist across Mexico account for 80% of the total number of killings - and within that figure the violence is concentrated yet further.

Ciudad Juarez has seen 20% of the murders, while three other cities, Culiacan, Tijuana and Chihuahua, account for 16%.

Nationally, there were two periods of dramatic and sudden increase in drug-related killings between January 2007 and August 2010: the first from April 2008 to November 2008, when killings rose from 200 to over 700 per month.
Chart showing Mexican killings

The origin of this first wave of violence was the arrest of Alfredo Beltran Leyva, aka El Mochomo, in January 2008. The arrest culminated in the separation of the organisation of the Beltran Leyva brothers from the Sinaloa Cartel in March 2008.

The second wave of violence happened between November 2009 and May 2010, when the number of killings went up from 500 to about 1,000 per month. This was driven by the death of Arturo Beltran Leyva, aka el Barbas, who was seized by the army.

Both of these big waves of violence were triggered by either an arrest or elimination of a cartel boss.
Mexican phenomenon

In all, violence increased in 21 of Mexico's 32 states during the first half of 2010.

In 12 states - which include the six northern border states of Baja California, Sonora, Chihuahua, Coahuila, Nuevo Leon and Tamaulipas - the growth of violence has been associated with the increased collaboration between gangs and cartels.
Funeral in Honduras of a migrant killed in Mexico (2 Sep 2010) The recent killing of 72 migrant workers took the violence down an even more brutal path

In Ciudad Juarez, for example, in Chihuahua state, the largest and most violent gangs (such as Barrio Azteca or Mexicles, with about 3,000 members each) are used by drug cartels to smuggle, import weapons, murder, extort and kidnap.

Frequent police action against gangs is often the decisive factor that pushes them to co-operate with the cartels, which offer them protection, among other benefits.

In areas of high gang violence Mexico could begin to adopt and to adapt the US experience in implementing anti-violence programmes. Some of those - such as Boston's Operations Ceasefire - in eliminating firearms crimes in gangland hotspots.

But in Mexico there are other types of violence that are not associated with gangs, which have distinct dynamics.

For example, in states such as Sinaloa, Michoacan and Durango violence is not linked to gangs, but to clashes between disciplined bureaucracies of gunmen engaged in transporting and guarding drug routes and territories.

Two cartels - Los Zetas and La Familia Michoacana - have the highest capacity for violence.

Los Zetas operate in 19 states and La Familia Michoacana in five, and share a common origin: the defection of Mexican elite military personnel in 1999.

Because of their preparation, methods of operation and equipment, these two criminal groups can only be dealt with effectively through military operations.

Mexican violence is a phenomenon with distinctive features in each region, linked to specific traits of drug cartels and the presence (or absence) of gangs.

Other variables that may change the local dynamics of violence depend on the type of activity the violent actor is involved with in the drug market, the extent of police corruption in the region, and the level of social collusion with organised crime.

All these factors should be addressed by any programme that seriously aims to stabilise or reduce violence in Mexico in the near future.

Interesting Places - Croatia

Croatia is an EU-candidate country, and its glittering Adriatic coast and numerous islands have made it a major regional tourism destination. One of the wealthier former Yugoslav republics, Croatia has modernized quicker than most, joining NATO in 2008 and likely to join the EU by 2014.

The country’s predominantly Catholic identity and historic orientation towards Italy and Central Europe distinguish it from Balkan neighbors. However, Croatia bears similarities to them in terms of certain social customs and preferences, as well as general inherited traits acquired with common experience, such as the prevailing methods of politicking, conducting business and power-brokering.

Outstanding Issues

An unresolved maritime border dispute with Slovenia, and a lesser one with Bosnia-Hercegovina regarding sea access and villages; corruption in politics and business; some organized crime concerns.

Forward Planning: Points of Interest

* Fallout from the global financial crisis, including price correction concerns and a rethink of possible over-reliance on tourism sector
* Government’s role in supporting ethnic Croat interests in Bosnia-Hercegovina, in the greater context of the latter’s political future
* EU relations, especially regarding final reforms and Slovenia debate
* Controversy over the significance of wartime events, such as veterans issues involving the 1991-95 war.

More Drug Cartel Violence in Mexico

MEXICO CITY (Reuters) – Mexican soldiers killed 22 suspected drug gunmen in a two-hour firefight on Wednesday night, local media reported on Thursday.

The gun battle took place at a ranch in the state of Tamaulipas after soldiers investigated suspicious activity and touched off the firefight, several local media outlets reported, citing local military sources. An army spokesman would not confirm the details of the reported shooting.

Mexican soldiers recovered 25 rifles, several grenades and other arms after the firefight, several local newspapers reported.

In a separate gun battle earlier on Wednesday in the state of Nuevo Leon, soldiers killed another 19 gunmen, local media said, citing official sources.

Mexico has seen more than 28,000 drug killings across the country since President Felipe Calderon launched his army-led war against drug cartels in late 2006.

(Reporting by Patrick Rucker; editing by Todd Eastham)

Five Border Cities Shaken by Violence

Escalating violence has been a legitimate concern in US border cities as the war on drugs, smuggling, and organized crimes grows increasingly more dangerous and threatens the lives of US citizens across the US-Mexico border. Mexican drug gangs competing for control of smuggling routes and clashing with government forces have resulted in kidnappings, beheadings, torture, and major gun and grenade battles. It is estimated that over 22,000 people have been killed since Mexico’s President, Felipe Calderon declared a war on drugs in 2007. According to the US State Department, it is estimated that 90% of cocaine that enters the US transits Mexico and that Mexican drug cartels control about 70% of the narcotic flow into the US. In 2008, 79 US citizens were killed in Mexico in relation to drug wars, up from 35 people in 2007, according to the State Department. These are some of the few cities affected by border violence and the war on drugs:

El Paso- Located in West Texas, El Paso lies across the border to Ciudad Juarez, Chihuahua in Mexico. Rival drug cartels fighting over smuggling routes have been responsible for over 4,000 deaths in Ciudad Juarez alone in the last two years. Because Ciudad Juarez is one of the most dangerous cities in Mexico, possibly even in the world, El Paso officials and intelligence have been on high alert to keep the violence from coming into their city. In March of 2010, a US Consulate worker, her husband, and the husband of another US Consulate employee, were gunned down leaving a birthday party in Ciudad Juarez. More recently, in June, several bullets hit City Hall in El Paso; the bullets are believed to be stray bullets from a gun fight that was taking place across the border in Ciudad, Juarez.

Brownsville- Located at the southernmost tip of Texas, Brownsville shares a border with Matamoros, Tamaulipas, Mexico. In September of 2009, a gun battle that lasted hours broke out in broad daylight in Matamoros and several stray bullets hit buildings and cars on The University of Texas at Brownsville campus in Brownsville forcing administrators to shut the campus for several days. Gun battles have also caused shutdowns in one, two or all three bridges that connect Brownville to Matamoros in the last few years. Residents of South Texas and the border areas have been urged to stay away from Mexico as members of the cartels have set up fake checkpoints all across northern Mexico states to target travelers for kidnapping, robbery, violent crimes and to avoid having them get caught up in crossfire during gun battles that occur pretty frequently.

Laredo- Located on the north bank of the Rio Grande River in South Texas, Laredo sits just across the border from Nuevo Laredo, Tamaulipas, Mexico. In April of 2010, a Mexican drug gang targeted the US Consulate in Nuevo Laredo and threw explosives over the fence. The US Consulate in Nuevo Laredo has also been shut down several times in the past because of threats or actual criminal attempts being carried out on the Consulate grounds. Due to several recent gun wars in the Nuevo Laredo area, one of which ended with 39 people dead, residents have been urged on several different occasions to take shelter and avoid the bridge areas.

San Diego- Located in California, San Diego is situated on the US Mexico border adjacent to Tijuana, Baja California, Mexico. One of the problems San Diego residents face is kidnapping on both sides of the border. More specifically, a gang knows as Las Palillos had been known to kidnap wealthy business people, hold them for ransom, and murder them so that they could not testify against them later. Las Palillos is responsible for at least 9 murders and several kidnappings, and many others that went unreported. Recently, Border Patrol agents in San Diego have been asked to wear protective gear under their uniforms and take extra caution as drug cartel members have threatened to kill Border Patrol agents after a Mexican citizen was killed by Border Patrol agents last month.

Nogales- Nogales, Arizona borders the Mexican town of the same name, Nogales, Sonora, Mexico. While Nogales seems to be one of the border towns less affected by the drug and smuggling wars, the city has had some violence. In March 2010, a prominent Arizona rancher was found shot to death on an ATV on his ranch and footprints on the crime scene led back across the Mexico border. In July 2010, a major gun battle broke out a few miles from the Mexican town between rival drug and migrant traffickers and resulted in the death of 21 people and several others wounded. It is also reported that an 80 mile stretch along the Arizona border, including parts of the Buenos Aires National Wildlife Refuge, were closed as an increase in drug smugglers and illegal activity threatened the safety of visitors.

Mexico Travel Warning

Mexico Travel Warning

The Department of State has issued this Travel Warning to inform U.S. citizens traveling to and living in Mexico about the security situation in Mexico. The authorized departure of family members of U.S. government personnel from U.S. Consulates in the northern Mexico border cities of Tijuana, Nogales, Ciudad Juarez, Nuevo Laredo, Monterrey and Matamoros remains in place. However, based upon a security review in Monterrey following the August 20, 2010 shooting in front of the American Foundation School in Monterrey and the high incidence of kidnappings in the Monterrey area, U.S. government personnel from the Consulate General in Monterrey have been advised that the immediate, practical and reliable way to reduce the security risks for children of U.S. Government personnel is to remove them from the city. Beginning September 10, 2010, the Consulate General in Monterrey will become a partially unaccompanied post with no minor dependents of U.S. government employees. This Travel Warning supersedes the Travel Warning for Mexico dated July 16, 2010 to note the changing security situation in Monterrey.

Millions of U.S. citizens safely visit Mexico each year. This includes tens of thousands who cross the border every day for study, tourism or business and at least one million U.S. citizens who live in Mexico. The Mexican government makes a considerable effort to protect U.S. citizens and other visitors to major tourist destinations. Resort areas and tourist destinations in Mexico do not see the levels of drug-related violence and crime reported in the border region and in areas along major drug trafficking routes. Nevertheless, crime and violence are serious problems. While most victims of violence are Mexican citizens associated with criminal activity, the security situation poses serious risks for U.S. citizens as well.

It is imperative that U.S. citizens understand the risks involved in travel to Mexico, how best to avoid dangerous situations, and who to contact if one becomes a victim of crime or violence. Common-sense precautions such as visiting only legitimate business and tourist areas during daylight hours, and avoiding areas where criminal activity might occur, can help ensure that travel to Mexico is safe and enjoyable. U.S. citizen victims of crime in Mexico are urged to contact the consular section of the nearest U.S. Consulate or Embassy for advice and assistance. Contact information is provided at the end of this message. General Conditions Since 2006, the Mexican government has engaged in an extensive effort to combat drug-trafficking organizations (DTOs). Mexican DTOs, meanwhile, have been engaged in a vicious struggle with each other for control of trafficking routes. In order to prevent and combat violence, the government of Mexico has deployed military troops and federal police throughout the country.

U.S. citizens should expect to encounter military and other law enforcement checkpoints when traveling in Mexico and are urged to cooperate fully. DTOs have erected unauthorized checkpoints, and killed motorists who have not stopped at them. In confrontations with the Mexican army and police, DTOs have employed automatic weapons and grenades. In some cases, assailants have worn full or partial police or military uniforms and have used vehicles that resemble police vehicles. According to published reports, 22,700 people have been killed in narcotics-related violence since 2006. The great majority of those killed have been members of DTOs. However, innocent bystanders have been killed in shootouts between DTOs and Mexican law enforcement or between rival DTOs. Recent violent attacks and persistent security concerns have prompted the U.S. Embassy to urge U.S. citizens to defer unnecessary travel to Michoacán and Tamaulipas, to parts of Chihuahua, Sinaloa, Durango, and Coahuila, (see details below) and to advise U.S. citizens residing or traveling in those areas to exercise extreme caution.

Violence Along the U.S.-Mexico Border Much of the country’s narcotics-related violence has occurred in the northern border region. For example, since 2006, three times as many people have been murdered in Ciudad Juarez, in the state of Chihuahua, across from El Paso, Texas, than in any other city in Mexico. More than half of all Americans killed in Mexico in FY 2009 whose deaths were reported to the U.S. Embassy were killed in the border cities of Ciudad Juarez and Tijuana. Since 2006, large firefights have taken place in towns and cities in many parts of Mexico, often in broad daylight on streets and other public venues. Such firefights have occurred mostly in northern Mexico, including Ciudad Juarez, Tijuana, Chihuahua City, Nogales, Nuevo Laredo, Piedras Negras, Reynosa, Matamoros and Monterrey. Firefights have also occurred in Nayarit, Jalisco and Colima. During some of these incidents, U.S. citizens have been trapped and temporarily prevented from leaving the area. The situation in northern Mexico remains fluid; the location and timing of future armed engagements cannot be predicted. U.S. citizens are urged to exercise extreme caution when traveling throughout the region, particularly in those areas specifically mentioned in this Travel Warning.

The level of violence in Monterrey is increasing and has spread to areas near a school which many U.S. citizen children attend. Local police and private patrols do not have the capacity to deter criminal elements from areas around schools. Given the increasing level of violence that is occurring all over Monterrey, school children are at a significantly increased risk. Based on this, and combined with the high incidence of kidnappings in the Monterrey area, U.S. government personnel from the Consulate General have been advised that the immediate, practical and reliable way to reduce the security risks for their children is to remove them from the city. Beginning September 10, 2010, the Consulate General in Monterrey will become a partially unaccompanied post with no minor dependents of U.S. government employees. In recent months, DTOs have used stolen trucks to block major highways and thus prevent the military from responding to criminal activity, most notably in the area around Monterrey. Also in Monterrey, DTOs have kidnapped guests out of reputable hotels in the downtown area, blocking off adjoining streets to prevent law enforcement response. DTOs have also attacked Mexican government facilities such as military barracks and a customs and immigration post.

The situation in the state of Chihuahua, specifically Ciudad Juarez, is of special concern. Mexican authorities report that more than 2,600 people were killed in Ciudad Juarez in 2009. Three persons associated with the Consulate General were murdered in March, 2010. U.S. citizens should defer unnecessary travel to Ciudad Juarez and to the Guadalupe Bravo area southeast of Ciudad Juarez. . From the United States, these areas are often reached through the Fabens and Fort Hancock, TX ports-of-entry. In both areas, American citizens have been victims of drug related violence. There have been recent incidents of serious narcotics-related violence in the vicinity of the Copper Canyon in Chihuahua. The Consular agency in Reynosa, Tamaulipas was closed temporarily in February 2010 in response to firefights between police and DTOs and between DTOs. In April 2010, a grenade thrown into the Consulate compound at 11:00 PM caused damage to the U.S. Consulate General in Nuevo Laredo, Tamaulipas. The Consulate General in Nuevo Laredo and the Consular Agency in Piedras Negras, Coahuila, were closed for one day as a result. The Consulate General in Nuevo Laredo prohibits employees from entering the entertainment zone in Nuevo Laredo known as “Boys Town” because of concerns about violent crime in that area. Between 2006 and 2009, the number of narcotics-related murders in the state of Durango increased ten-fold. The cities of Durango and Gomez Palacio, and the area known as “La Laguna” in the state of Coahuila, which includes the city of Torreon, have experienced sharp increases in violence. In late 2009 and early 2010, four visiting U.S. citizens were murdered in Gomez Palacio, Durango. These are among several murders in the state of Durango that have been cause for particular concern and that remain under investigation. Travelers on the highways between Monterrey and the United States (notably through Nuevo Laredo and Matamoros) have been targeted for robbery that has resulted in violence and have also been caught in incidents of gunfire between criminals and Mexican law enforcement. Travelers should defer unnecessary travel on Mexican Highway 2 between Reynosa and Nuevo Laredo due to the ongoing violent competition between DTOs in that area. Criminals have followed and harassed U.S. citizens traveling in their vehicles in border areas including Nuevo Laredo, Matamoros, and Tijuana. U.S. citizens traveling by road to and from the U.S. border through Nuevo Leon, Coahuila, Durango, and Sinaloa should be especially vigilant. Criminals appear to especially target SUVs and full-size pick-up trucks for theft and car-jacking along these routes. Continued concerns regarding road safety along the Mexican border have prompted the U.S. Mission in Mexico to impose certain restrictions on U.S. government employees transiting the area. Effective July 15, 2010, Mission employees and their families may not travel by vehicle across the U.S.-Mexico border to or from any post in the interior of Mexico. This policy also applies to employees and their families transiting Mexico to and from Central American posts. This policy does not apply to employees and their family members assigned to border posts (Tijuana, Nogales, Ciudad Juarez, Nuevo Laredo, and Matamoros), although they may not drive to interior posts as outlined above. Travel is permitted between Hermosillo and Nogales, but not permitted from Hermosillo to any other interior posts. Crime and Violence Throughout Mexico Although narcotics-related crime is a particular concern along Mexico’s northern border, violence has occurred throughout the country, including in areas frequented by American tourists. U.S. citizens traveling in Mexico should exercise caution in unfamiliar areas and be aware of their surroundings at all times. Bystanders have been injured or killed in violent attacks in cities across the country, demonstrating the heightened risk of violence in public places. In recent years, dozens of U.S. citizens living in Mexico have been kidnapped and most of their cases remain unsolved.

One of Mexico’s most powerful DTOs is based in the state of Sinaloa. Since 2006, more homicides have occurred in the state’s capital city of Culiacan than in any other city in Mexico, with the exception of Ciudad Juarez. Furthermore, the city of Mazatlan has experienced a recent increase in violent crime, with more murders in the first quarter of 2010 than in all of 2009. U.S. citizens should defer unnecessary travel to Culiacan and exercise extreme caution when visiting the rest of the state. The state of Michoacán is home to another of Mexico’s most dangerous DTOs, “La Familia”. In June 2010, 14 federal police were killed in an ambush near Zitacuaro in the southeastern corner of the state. In April 2010, the Secretary for Public Security for Michoacán was shot in a DTO ambush. Security incidents have also occurred in and around the State’s world famous butterfly sanctuaries. In 2008, a grenade attack on a public gathering in Morelia, the state capital, killed eight people. U.S. citizens should defer unnecessary travel to the area. If travel in Michoacán is unavoidable, U.S. citizens should exercise extreme caution, especially outside major tourist areas.

U.S. citizens should exercise extreme caution when traveling in the northwestern part of the state of Guerrero, which likewise has a strong DTO presence. U.S. citizens should not take the dangerous, isolated road through Ciudad Altamirano to the beach resorts of Ixtapa and Zihuatanejo. The popular beach resort of Acapulco has been affected by narcotics-related violence. In April 2010, three innocent bystanders were killed in a shootout between Mexican police and DTO members in broad daylight in one of the city’s main tourist areas. In the same month, numerous incidents of narcotics-related violence occurred in the city of Cuernavaca, in the State of Morelos, a popular destination for American language students. U.S. citizens should also exercise extreme caution when traveling in southern Nayarit in and near the city of Tepic which has recently experienced unpredictable incidents of DTO violence. The number of violent incidents involving DTOs has increased in recent months throughout Jalisco, Nayarit and Colima. U.S. citizens traveling to towns and villages with large indigenous communities located predominantly but not exclusively in southern Mexico, should be aware that land disputes between residents and between residents and local authorities have led to violence. In April 2010, two members of a non-governmental aid organization, one of whom was a foreign citizen, were murdered near the village of San Juan Capola in Oaxaca.

Safety Recommendations

U.S. citizens who believe they are being targeted for kidnapping or other crimes should notify Mexican law enforcement officials and the U.S. Embassy in Mexico City or the nearest U.S. consulate as soon as possible. Any U.S. visitor who suspects they are a target should consider returning to the United States immediately. U.S. citizens should be aware that many cases of violent crime are never resolved by Mexican law enforcement, and the U.S. government has no authority to investigate crimes committed in Mexico. U.S. citizens should make every attempt to travel on main roads during daylight hours, particularly the toll ("cuota") roads, which generally are more secure. When warranted, the U.S. Embassy and consulates advise their employees as well as private U.S. citizens to avoid certain areas, abstain from driving on certain roads because of dangerous conditions or criminal activity, or recommend driving during daylight hours only. When this happens, the Embassy or the affected consulate will alert the local U.S. citizen Warden network and post the information on their respective websites, indicating the nature of the concern and the expected time period for which the restriction will remain in place. U.S. citizen visitors are encouraged to stay in the well-known tourist areas. Travelers should leave their itinerary with a friend or family member not traveling with them, avoid traveling alone, and check with their cellular provider prior to departure to confirm that their cell phone is capable of roaming on GSM or 3G international networks. Cell phone coverage in isolated parts of Mexico, for example, the Copper Canyon, is spotty or non-existent. Do not display expensive-looking jewelry, large amounts of money, or other valuable items. Travelers to remote or isolated venues should be aware that they may be distant from appropriate medical, law enforcement, and consular services in an emergency situation. U.S. citizens applying for passports or requesting other fee-based services from consulates or the Embassy are encouraged to make arrangements to pay for those services using a non-cash method. U.S. citizens should be alert for credit card fraud, especially outside major commercial establishments. American employees of the U.S. Embassy are prohibited from hailing taxis on the street in Mexico City because of frequent robberies. U.S. citizens are urged to only use taxis associated with the organized taxi stands (“sitios”) that are common throughout Mexico. U.S. citizens should be alert to pickpockets and general street crime throughout Mexico, but especially in large cities. Between FY 2006 and FY 2009 the number of U.S. passports reported stolen in Mexico rose from 184 to 288.

Demonstrations and Large Public Gatherings Demonstrations occur frequently throughout Mexico and usually are peaceful. However, even demonstrations intended to be peaceful can turn confrontational and escalate to violence unexpectedly. Violent demonstrations have resulted in deaths, including that of an American citizen in Oaxaca in 2006. During demonstrations or law enforcement operations, U.S. citizens are advised to remain in their homes or hotels, avoid large crowds, and avoid the downtown and surrounding areas. Demonstrators in Mexico may block traffic on roads, including major arteries, or take control of toll-booths on highways. U.S. citizens should avoid confrontations in such situations. Since the timing and routes of scheduled marches and demonstrations are always subject to change, U.S. citizens should monitor local media sources for new developments and exercise extreme caution while within the vicinity of protests.

The Mexican Constitution prohibits political activities by foreigners, and such actions may result in detention and/or deportation. U.S. citizens are therefore advised to avoid participating in demonstrations or other activities that might be deemed political by Mexican authorities. As is always the case in any large gathering, U.S. citizens should remain alert to their surroundings. Further Information U.S. citizens are urged to monitor local media for information about fast-breaking situations that could affect their security. U.S. citizens are encouraged to review the U.S. Embassy’s Mexico Security Update . The update contains information about recent security incidents in Mexico that could affect the safety of the traveling public. For more detailed information on staying safe in Mexico, please see the State Department's Country Specific Information for Mexico . Information on security and travel to popular tourist destinations is also provided in the publication: "Spring Break in Mexico- Know Before You Go!! " For the latest security information, U.S. citizens traveling abroad should regularly monitor the State Department's internet web site , where the current Worldwide Caution, Travel Warnings, and Travel Alerts can be found. Up-to-date information on security can also be obtained by calling 1-888-407-4747 toll free in the United States and Canada, or, for callers from Mexico, a regular toll line at 001-202-501-4444. These numbers are available from 8:00 a.m. to 8:00 p.m. Eastern Time, Monday through Friday (except U.S. federal holidays). American citizens traveling or residing overseas are encouraged to register with the appropriate U.S. Embassy or Consulate on the State Department's travel registration website . For any emergencies involving U.S. citizens in Mexico, please contact the U.S. Embassy or the closest U.S. Consulate. The numbers provided below for the Embassy and Consulates are available around the clock. The U.S. Embassy is located in Mexico City at Paseo de la Reforma 305, Colonia Cuauhtemoc, telephone from the United States: 011-52-55-5080-2000; telephone within Mexico City: 5080-2000; telephone long distance within Mexico 01-55-5080-2000. You may also contact the Embassy by e-mail.

Consulates (with consular districts): Ciudad Juarez (Chihuahua): Paseo de la Victoria 3650, tel. (011)(52)(656) 227-3000. Guadalajara (Nayarit, Jalisco, Aguas Calientes, and Colima): Progreso 175, telephone (011)(52)(333) 268-2100. Hermosillo (Sinaloa and the southern part of the state of Sonora): Avenida Monterrey 141, telephone (011)(52)(662) 289-3500. Matamoros (the southern part of Tamaulipas with the exception of the city of Tampico): Avenida Primera 2002, telephone (011)(52)(868) 812-4402. Merida (Campeche, Yucatan, and Quintana Roo): Calle 60 no. 338-K x 29 y 31, Col. Alcala Martin, Merida, Yucatan, Mexico 97050, telephone (011)(52)(999) 942-5700 or 202-250-3711 (U.S. number). Monterrey (Nuevo Leon, Durango, Zacatecas, San Luis Potosi, and the southern part of Coahuila): Avenida Constitucion 411 Poniente, telephone (011)(52)(818) 047-3100. Nogales (the northern part of Sonora): Calle San Jose, Nogales, Sonora, telephone (011)(52)(631) 311-8150. Nuevo Laredo (the northern part of Coahuila and the northwestern part of Tamaulipas): Calle Allende 3330, col. Jardin, telephone (011)(52)(867) 714-0512. Tijuana (Baja California Norte and Baja California Sur): Tapachula 96, telephone (011)(52)(664) 622-7400. All other Mexican states, and the Federal District of Mexico City, are part of the Embassy’s consular district. Consular Agencies: Acapulco: Hotel Continental Emporio, Costera Miguel Aleman 121 - local 14, telephone (011)(52)(744) 484-0300 or (011)(52)(744) 469-0556. Cabo San Lucas: Blvd. Marina local c-4, Plaza Nautica, col. Centro, telephone (011)(52)(624) 143-3566. Cancún: Plaza Caracol two, second level, no. 320-323, Boulevard Kukulcan, km. 8.5, Zona Hotelera, telephone (011)(52)(998) 883-0272 or, 202-640-2511 (a U.S. number). Ciudad Acuña: Closed until further notice. Cozumel: Plaza Villa Mar en el Centro, Plaza Principal, (Parque Juárez between Melgar and 5th ave.) 2nd floor, locales #8 and 9, telephone (011)(52)(987) 872-4574 or, 202-459-4661 (a U.S. number). Ixtapa/Zihuatanejo: Hotel Fontan, Blvd. Ixtapa, telephone (011)(52)(755) 553-2100. Mazatlán: Playa Gaviotas #202, Zona Dorada, telephone (011)(52)(669) 916-5889. Oaxaca: Macedonio Alcalá no. 407, interior 20, telephone (011)(52)(951) 514-3054, (011) (52)(951) 516-2853. Piedras Negras: Abasolo #211, Zona Centro, Piedras Negras, Coah., Tel. (011)(52)(878) 782-5586. Playa del Carmen: "The Palapa," Calle 1 Sur, between Avenida 15 and Avenida 20, telephone (011)(52)(984) 873-0303 or 202-370-6708(a U.S. number). Puerto Vallarta: Paradise Plaza, Paseo de los Cocoteros #1, Local #4, Interior #17, Nuevo Vallarta, Nayarit, telephone (011)(52)(322) 222-0069. Reynosa: Calle Monterrey #390, Esq. Sinaloa, Colonia Rodríguez, telephone: (011)(52)(899) 923 - 9331. San Luis Potosí: Edificio "Las Terrazas", Avenida Venustiano Carranza 2076-41, Col. Polanco, telephone: (011)(52)(444) 811-7802/7803. San Miguel de Allende: Dr. Hernandez Macias #72, telephone (011)(52)(415) 152-2357 or (011)(52)(415) 152-0068.

October 25, 2009 - 21 Pentecost

Scripture Study
The Twenty- First Sunday after Pentecost
OCTOBER 25, 2009

SCRIPTURE: Mark 10:46-52

Jesus and his disciples came to Jericho. As he and his disciples and a large crowd were leaving Jericho, Bartimaeus son of Timaeus, a blind beggar, was sitting by the roadside. When he heard that it was Jesus of Nazareth, he began to shout out and say, "Jesus, Son of David, have mercy on me!" Many sternly ordered him to be quiet, but he cried out even more loudly, "Son of David, have mercy on me!" Jesus stood still and said, "Call him here." And they called the blind man, saying to him, "Take heart; get up, he is calling you." So throwing off his cloak, he sprang up and came to Jesus. Then Jesus said to him, "What do you want me to do for you?" The blind man said to him, "My teacher, let me see again." Jesus said to him, "Go; your faith has made you well." Immediately he regained his sight and followed him on the way.



EXEGESIS:

CHAPTERS 8-11: THE CONTEXT

In these chapters, we have two stories of the healing of blind men (8:22-26 and 10:46-52). Between these two stories, Jesus travels with the disciples toward Jerusalem. On the way, he tells the disciples three times of his coming death (8:31-33; 9:30-32; 10:32-34), but they respond to each of these predictions inappropriately, showing that they are blind to the future that Jesus is seeking to reveal to them.

Mark uses these two stories of blind men to bracket a series of stories about disciples who are spiritually blind. Furthermore, he singles out Jesus' inner circle –– Peter, James, and John –– for special attention. They were privileged to be with Jesus at the Transfiguration (9:2-8), but seem to be blind to the truths that Jesus is trying to show them.

The story of Bartimaeus is the last healing miracle of this Gospel and ends chapter 10. Chapter 11 introduces Jesus' Triumphal Entry into Jerusalem (11:1) which, of course, is the prelude to his crucifixion.


VERSE 46: A BLIND BEGGAR SITTING BY THE ROADSIDE

46They came to Jericho. As he and his disciples and a large crowd were leaving Jericho, Bartimaeus (Aramaic: bar means son of) son of Timaeus (Greek: ho huios timaiou, the son of Timaeus), a blind beggar, was sitting by the roadside (Greek: ten hodon –– the road, the way).


"They came to Jericho" (v. 46). Fifteen mountainous miles downhill from Jerusalem, Jericho is one of the world's oldest continuously occupied cities.

"As he and his disciples and a large crowd were leaving Jericho" (v. 46). The streets would be filled with pilgrims coming from everywhere and heading for the Holy City. Jesus' reputation precedes him, and people hope to catch a glimpse of the man whom some think to be the Messiah. Perhaps they will witness a miracle –– or receive a blessing –– or hear a word of wisdom –– or even see sparks fly between Jesus and his enemies. It promises to be a grand parade.

Jericho is the home of many priests and Levites who serve at the temple in Jerusalem. Some are surely in this crowd, perhaps fearful of the impact that this young prophet might have on their lives –– lives deeply rooted in tradition. Jesus' apparent disdain for tradition must make them uneasy. Some surely stand on the sidelines trying to screw up courage to challenge Jesus as he walks by.

"Bartimaeus son of Timaeus" (v. 46). Bar means son of in Aramaic, a language similar to Hebrew and the common language of Palestinian Jews in Jesus' day. Mark gives the Aramaic name and translates into Greek for Gentile readers. Timao (Greek) means to honor, so Bartimaeus can mean son of honor. "Mark sets in stark contrast the meaning of the name and the occupation of the man. A son of honor is begging beside the road! This man, living daily with the shame of his condition, bestows on Jesus titles of honor. Before the narrative is over, we see Bartimaeus, his honor now fully restored, joining Jesus on the way to dishonor and shame" (Geddert, 253).

Mark does not usually name beneficiaries of miracles –– he names only Jairus and Bartimaeus in this Gospel. It could be that Bartimaeus is active in the church and is known to Mark's readers.

"Blind beggar" (v. 46). Most blind men would be beggars, and begging is regarded charitably. "Bartimaeus is the very image of one without anything to offer, anything to claim" (Craddock, 452).

"was sitting by the roadside" (v. 46). The roadside is a place for marginal people. Usually rather quiet alongside the road, on this day it would be noisy with pilgrims headed for Jerusalem. Imagine Bartimaeus' difficulty understanding what is happening in the confusion of the noisy crowd. Not only is he blind, but also seems not to have friends to help him.


VERSES 47-48: "SON OF DAVID, HAVE MERCY ON ME"

47When he heard that it was Jesus of Nazareth (Greek: ho Nazarenos –– the Nazarene), he began to shout out and say, "Jesus, Son of David, have mercy on me!" 48Many sternly ordered him to be quiet, but he cried out even more loudly, "Son of David, have mercy on me!"

"Jesus of Nazareth" (ho Nazarenos) (v. 47a) –– literally "Jesus the Nazarene" –– not Iesous apo Nazaret (Jesus of Nazareth) as in 1:9. "A similar expression is used of Samson in Judg 16:17…, who is called naziraios theou, God's powerfully anointed one. Mark's use of the term 'Nazarene' in the healing stories of 1:24 and 10:47 may also carry connotations of Jesus' powerful anointing by God" (Edwards, 329).

"Jesus, Son of David, have mercy on me!" (v. 47b). Mark includes no genealogy, so he may intend this title, "Son of David," to establish Jesus' Davidic descent –– his royal blood. In Matthew, the angel appears to Joseph, addressing him, "Joseph, son of David" (Matthew 1:20), presumably for this same purpose. Mark could also intend "Son of David" as a messianic title. Later, Jesus will quote scripture to show himself to be, not only David's son, but also David's Lord (12:35-37).

Matthew, who wrote his Gospel for Jewish readers, uses the title "Son of David" eleven times. Mark and Luke, who wrote their Gospels for Gentile readers, use the title only once and twice respectively. Jesus' Davidic descent obviously means more to Jewish readers than to Gentiles readers.

Until now, Jesus has tried to keep talk of his messiahship at a minimum –– scholars talk of the "messianic secret." But Jesus does not rebuke Bartimaeus for calling him, "Son of David," a title that can be understood messianically. The reason is quite simple. Before now, his time had not come, but now it has. He is ready to enter Jerusalem –– ready to confront the religious establishment –– ready to die.

It is significant that Bartimaeus focuses on Jesus instead of begging. In that culture, people believe that they earn merit by helping beggars, and pilgrims on the way to the Holy City could be expected to be especially generous. Beggars would depend on special days such as this for much of their income –– rather like merchants today who depend on Christmas.

We could not fault Bartimaeus if he were content with his circumstances. He punches no clock and answers to no man. His life as a beggar, while less than ideal, is familiar and comfortable. However, Bartimaeus' shout shows that he has heard of Jesus, has been listening for him, and is determined to get his attention. He wants the help that he believes Jesus to be able to offer.

"Many sternly ordered him to be quiet." (v. 48a). The crowd is trying to enjoy the parade. Bartimaeus disturbs their fun, so they order him to be quiet –– but Bartimaeus will not be stilled. Never has he had such hope! If Jesus disappears around the bend, he will never have such hope again. For Bartimaeus, this is literally the chance of a lifetime. He continues to shout –– to plead for mercy.

but he cried out even more loudly, 'Son of David, have mercy on me!" (v. 48b). Bartimaeus will not be quiet just to please this crowd. His future –– his life –– is at stake.


VERSES 49-50: JESUS SAID, "CALL HIM HERE"

49Jesus stood still and said, "Call him here." And they called the blind man, saying to him, "Take heart; get up, he is calling you." 50So throwing off (Greek: apobalon –– casting aside –– abandoning) his cloak, he sprang up and came to Jesus.

"Jesus stood still" (v. 50a). Amidst the noise of the crowd, Jesus hears the cry of this beggar, and stops in his tracks. Jesus' ears are attuned to hear the marginal person: The woman with a hemorrhage (5:25-34) –– the Gerasene demoniac (5:1-20) –– the sick in Gennesaret (6:53-56) –– the Syrophoenician woman (7:24-30) –– the blind man at Bethsaida (8:22-25) –– the boy with a spirit (9:14-29) –– little children (10:13-16) –– and now this blind man who sits beside the road.

Jesus does not address the blind man directly, but orders the crowd to "call him here" (v. 49) –– commands them to stop obstructing and to start enabling –– turns stiff arms into helping hands. Then, before healing the blind man, Jesus dignifies him –– moves him from the wings to center stage –– puts him in the spotlight –– gives him a starring role. "The contrast is marked: Jesus, the son of David (and, as such, Israel's 'first' citizen), stopping to help a beggar of no account… (…one of Israel's 'last' citizens)" (Evans, 131).

There are strong parallels between this story and Jesus' earlier blessing of little children (10:13-16):

• The disciples tried to prevent parents from bringing their children to Jesus just as the crowd tried to shush Bartimaeus (vv. 13, 48)

• Jesus' instructions to the disciples "Let the little children come to me" (v. 14), parallel his instructions to this crowd, "Call him here" (v. 49).

• In both cases, Jesus reaches out with authority to include powerless, vulnerable people, modeling authentic Christian ministry.

"So throwing off (apobalon –– casting aside –– abandoning) his cloak, (Bartimaeus) sprang up and came to Jesus" (v. 50). Beggars typically sit with their cloak spread on the ground before them to catch coins tossed by passersby. This man's cloak is as important to his livelihood as boats are to a fisherman or a booth to a tax collector. Just as others abandoned boats and booths to follow Jesus, this man tosses aside cloak and coins to stand before the Son of David. He is quite unlike the rich man who, earlier in this chapter, could not bring himself to abandon his wealth (10:17-27). The blind man's actions bring to mind:

• The admonition to "lay aside every weight and the sin that clings so closely, and…run with perseverance the race that is set before us" (Hebrews 12:1).

• Jesus' words, "No one can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth" (Matthew 6:24).

This is the last healing miracle recorded in this Gospel.


VERSE 51: "WHAT DO YOU WANT ME TO DO FOR YOU?"

51Then Jesus said to him, "What do you want me to do for you?" The blind man said to him, "My teacher (Greek: Rabbouni), let me see again."

"What do you want me to do for you?" Jesus has brought this man to center stage. Now he further dignifies him by asking what he wants. He asks the same question that he asked of James and John (10:36) in the incident immediately preceding this story. James and John responded by asking for places of honor at Jesus' right- and left-hand –– positions where they would be seen and envied –– where ordinary people would have to look up to them.

"My teacher" (Rabbouni). In the New Testament, we see this word Rabbouni only here and when Mary recognizes the risen Christ outside the tomb (John 20:16). It is a reverent form of Rabbi, "used by the rabbis themselves only in addressing God" (Boring, 306).

"let me see again." The blind man's petition is very different from that of James and John. He asks not to be seen, but to see –– not for honor, but for vision –– not to be superior to ordinary people, but to become ordinary himself –– not to rule over others, but to join them in their experience of a normal life.


VERSE 52: HE REGAINED HIS SIGHT AND FOLLOWED HIM ON THE WAY

52Jesus said to him, "Go; your faith has made you well" (Greek: sesoken se –– healed or saved you). Immediately he regained his sight and followed him on the way (Greek: hodo).

"Go; your faith has made you well" (sesoken). The word sesoken (root word sozo) has a happy ambiguity. It can mean healed, made whole, or saved. In this man's case, all three are true. The man not only regains his sight and, thereby, his place in society, but he also becomes a follower of Jesus "on the way." On the way to where? To Jerusalem! To the cross! To the open tomb!

"Immediately he regained his sight and followed him on the way" (hodo). At the beginning of this story, we found Bartimaeus "sitting by the roadside (hodon)" (v. 46). Now, at the end of the story, we find him following Jesus "on the way" (hodo). While in verse 46 hodon "is simply a geographical indication, in 10:52 the same word functions theologically as a reference to the 'way' of discipleship" (Donahue and Harrington, 317). The different sense of the word in these two verses illustrates how dramatically a brief encounter with Jesus changed Bartimaeus' life.

It is only a few days until Good Friday. We can't help but wonder how Bartimaeus will fare during the tumultuous events of the coming week. Given the vigor of his faith, it seems possible that he will fare better than the other disciples. After all, Bartimaeus can see now, but the disciples are still blind.

"The healing of Bartimaeus is especially significant for those who sit outside the church…. (It) calls attention to persons who, though lost in the crowd, may be ready and eager for some vital contact with Jesus Christ" (Williamson, 199-200).


TRUE STORY:

When I was a little boy, I studied piano, and my mother was my teacher. When it came time for a recital, my mother made me go over the conclusion again and again. I had to get it down perfect! "Keep on practicing the conclusion, Bob. Learn those last measures!" she used to say. "Look, Bob, you can make a mistake in the beginning; or you can make a mistake in the middle; the people will forget it –– if you make the ending glorious!" Make the ending glorious!

I don't know what kind of childhood you had. I don't know what kind of life you had. I don't know where you are now! But where you are now, Jesus is present. Take Him into your life now, and I can tell you the ending will be glorious!

Robert Schuller, Life Changers


THOUGHT PROVOKERS:


* * * * * * * * * *
When Jesus prayed to the one who could save him from death,
he did not get that salvation;
he got instead the salvation of the world.
Philip Yancey
* * * * * * * * * *
For as the devil through pride
leads man from pride to death,
so Christ through lowliness
leads back man through obedience to life.
St. Augustine
* * * * * * * * * *
Jesus Christ is God's everything
for man's total need.
Richard Halverson
* * * * * * * * * *
The terms for "salvation" in many languages
are derived from roots like salvus, saos, whole, heil,
which all designate health,
the opposite of disintegration and disruption.
Salvation is healing in the ultimate sense;
it is final cosmic and individual healing.
Paul Tillich
* * * * * * * * * *

BIBLIOGRAPHY:

Barclay, William, The Daily Study Bible: Gospel of Mark (Edinburgh: The Saint Andrew Press, 1954)

Boring, M. Eugene, The New Testament Library, Mark, A Commentary (Louisville: Westminster John Knox Press, 2006)

Brooks, James A, The New American Commentary: Mark (Nashville: Broadman Press, 1991)

Brueggemann, Walter; Cousar, Charles B.; Gaventa, Beverly R.; and Newsome, James D., Texts for Preaching: A Lectionary Commentary Based on the NRSV –– Year B (Louisville: Westminster John Knox Press, 1993)

Craddock, Fred B.; Hayes, John H.; Holladay, Carl R.; Tucker, Gene M., Preaching Through the Christian Year, B (Valley Forge: Trinity Press International, 1993)

Donahue, John R. and Harrington, Daniel J., Sacra Pagina: The Gospel of Mark (Collegeville: The Liturgical Press, 2002)

Edwards, James R., The Pillar New Testament Commentary: The Gospel According to Mark (Grand Rapids: William B. Eerdmans Publishing Co., 2002)

Evans, Craig A., Word Biblical Commentary: Mark 8:27 –– 16:20 (Nashville: Thomas Nelson Publishers, 2001)

France, R.T., The New International Greek Testament Commentary: The Gospel of Mark (Grand Rapids: William B. Eerdmans Publishing Co., 2002)

Geddert, Timothy J., Believers Church Bible Commentary: Mark (Scottdale, PA: Herald Press, 2001)

Grant, Frederick C. and Luccock, Halford E., The Interpreter's Bible, Vol. 7 (Nashville: Abingdon, 1951)

Hare, Douglas R. A., Westminster Bible Companion: Mark (Louisville: Westminster John Knox Press, 1996)

Hooker, Morna D., Black's New Testament Commentary: The Gospel According to Saint Mark (Hendrickson Publishers, 1991)

Hurtado, Larry W., New International Biblical Commentary: Mark (Peabody, Massachusetts: Hendrickson Publishers, Inc., 1983, 1989)

Lane, William L., The New International Commentary on the New Testament: The Gospel of Mark (Grand Rapids: William B. Eerdmans Publishing Co., 1974)

Moule, C.F.D., The Cambridge Bible Commentary on the New English Bible: The Gospel of Mark (Cambridge: Cambridge University Press, 1965)

Perkins, Pheme, The New Interpreter's Bible, Vol. VIII (Nashville: Abingdon, 1995)

Williamson, Lamar Jr., Interpretation: Mark (Atlanta: John Knox Press, 1983)

Richard Niell Donovan, SermonWriter.com

September 12, 2009 - The Fifteenth Sunday after Pentecost

SCRIPTURE STUDY
The Fifteenth Sunday after Pentecost
PROPER 19,YEAR B
SEPTEMBER 13, 2009


The Lessons Appointed for Use on the
Sunday closest to September 14
Proper 19
Year B
RCL

Wisdom of Solomon 7:26-8:1
Psalm 116:1-8
James 3:1-12
Mark 8:27-38


The Collect

O God, because without you we are not able to please you, mercifully grant that your Holy Spirit may in all things direct and rule our hearts; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.


Wisdom of Solomon 7:26-8:1

Wisdom is a reflection of eternal light,
a spotless mirror of the working of God,
and an image of his goodness.
Although she is but one, she can do all things,
and while remaining in herself, she renews all things;
in every generation she passes into holy souls
and makes them friends of God, and prophets;
for God loves nothing so much as the person who lives with wisdom.
She is more beautiful than the sun,
and excels every constellation of the stars.
Compared with the light she is found to be superior,
for it is succeeded by the night,
but against wisdom evil does not prevail.
She reaches mightily from one end of the earth to the other,
and she orders all things well.


Psalm 116:1-8

1
I love the LORD, because he has heard the voice of my supplication, *
because he has inclined his ear to me whenever I called upon him.

2
The cords of death entangled me;
the grip of the grave took hold of me; *
I came to grief and sorrow.

3
Then I called upon the Name of the LORD: *
"O LORD, I pray you, save my life."

4
Gracious is the LORD and righteous; *
our God is full of compassion.

5
The LORD watches over the innocent; *
I was brought very low, and he helped me.

6
Turn again to your rest, O my soul, *
for the LORD has treated you well.

7
For you have rescued my life from death, *
my eyes from tears, and my feet from stumbling.

8
I will walk in the presence of the LORD *
in the land of the living.


James 3:1-12

Not many of you should become teachers, my brothers and sisters, for you know that we who teach will be judged with greater strictness. For all of us make many mistakes. Anyone who makes no mistakes in speaking is perfect, able to keep the whole body in check with a bridle. If we put bits into the mouths of horses to make them obey us, we guide their whole bodies. Or look at ships: though they are so large that it takes strong winds to drive them, yet they are guided by a very small rudder wherever the will of the pilot directs. So also the tongue is a small member, yet it boasts of great exploits.

How great a forest is set ablaze by a small fire! And the tongue is a fire. The tongue is placed among our members as a world of iniquity; it stains the whole body, sets on fire the cycle of nature, and is itself set on fire by hell. For every species of beast and bird, of reptile and sea creature, can be tamed and has been tamed by the human species, but no one can tame the tongue-- a restless evil, full of deadly poison. With it we bless the Lord and Father, and with it we curse those who are made in the likeness of God. From the same mouth come blessing and cursing. My brothers and sisters, this ought not to be so. Does a spring pour forth from the same opening both fresh and brackish water? Can a fig tree, my brothers and sisters, yield olives, or a grapevine figs? No more can salt water yield fresh.

Mark 8:27-38

Jesus went on with his disciples to the villages of Caesarea Philippi; and on the way he asked his disciples, "Who do people say that I am?" And they answered him, "John the Baptist; and others, Elijah; and still others, one of the prophets." He asked them, "But who do you say that I am?" Peter answered him, "You are the Messiah." And he sternly ordered them not to tell anyone about him.

Then he began to teach them that the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. He said all this quite openly. And Peter took him aside and began to rebuke him. But turning and looking at his disciples, he rebuked Peter and said, "Get behind me, Satan! For you are setting your mind not on divine things but on human things."

He called the crowd with his disciples, and said to them, "If any want to become my followers, let them deny themselves and take up their cross and follow me. For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it. For what will it profit them to gain the whole world and forfeit their life? Indeed, what can they give in return for their life? Those who are ashamed of me and of my words in this adulterous and sinful generation, of them the Son of Man will also be ashamed when he comes in the glory of his Father with the holy angels."


EXEGESIS:

VERSES 27-38: THE CONTEXT

This lesson is bracketed by the story of Jesus healing a blind man at Bethsaida (8:22-26) and another blind man, Bartimaeus, at Jericho (10:46-25). During this period, Jesus is struggling with disciples who are blind to the truth that he would teach them. "Do you have eyes, and fail to see? Do you have ears, and fail to hear?" he asked (8:18). "Do you not yet understand?" (8:21). In his great confession (v. 29), Peter shows that he has caught a glimpse of the truth, but the following verses will show that his vision was distorted by his prior understanding of messiahship.

In verses 31-33, Jesus speaks to the disciples. In verses 34-38, he calls the crowd to join the disciples in hearing the criteria for discipleship.

This is the first of three occasions in this section where Jesus predicts his suffering and death (see also 9:31 and 10:33-34). On all three occasions, the disciples demonstrate their lack of understanding and Jesus responds by expanding his teaching on discipleship.

"The significance of this text lies in its paradoxes. I learn who I am by discovering who Jesus is. The way to self-fulfillment is the way of self denial." (Williamson, 156)


VERSES 27-30: YOU ARE THE MESSIAH

27Jesus went on with his disciples to the villages of Caesarea Philippi; and on the way (Greek: te hodo) he asked his disciples, "Who do people say that I am?" 28And they answered him, "John the Baptist; and others, Elijah; and still others, one of the prophets." 29He asked them, "But who do you say that I am?" Peter answered him, "You are the Messiah (Greek: Christos)." 30And he sternly ordered them not to tell anyone about him.


"Jesus went on with his disciples to the villages of Caesarea Philippi" (v. 27a). Jesus has most recently been at Bethsaida (8:22-26), a town on the north shore of the Sea of Galilee. Now he travels to the villages of Caesarea Philippi, about 25 miles (40 km) further north, at the foot of Mount Hermon. This far to the north, and symbolizes a major turning point in his ministry. He has been working in Galilee, a relatively friendly place, healing and teaching. Now he will begin his journey southward toward Jerusalem, the center of the opposition to him and the place where he will die.

"and on the way" (te hodo) (v. 27b). The phrase, "the way" (te hodo) is important to this Gospel. John the Baptist came to prepare the way (hodon) of the Lord (1:2), and Mark uses the word hodo at 9:33; 10:17 and 10:32, 52 to remind us that Jesus and his disciples are on their way to Jerusalem, where Jesus will be crucified. Caesarea Philippi seems like an odd place for Jesus to begin such a significant journey. Its roots are more Greek and Roman than Jewish.

"Who do people say that I am?" (v. 27c). Earlier named Paneas after the Greek God Pan, the city was then named Caesarea to honor Caesar Augustus. They built a temple to Caesar not far from the temple to Pan. Then they changed the name to Caesarea Philippi to honor the local ruler, Philip the tetrarch, son of Herod the Great –– and to distinguish this city from another Caesarea located on the Mediterranean shore. "It was here, amid the interplay between the forces of nature and the deification of the state in the emperor, that Christ asked his disciples: "Who do men say that the Son of man is?" (Myers, 180).

"John the Baptist; …Elijah; …one of the prophets" (vv. 27-28). Earlier, when Jesus was performing miracles, people speculated regarding his identity and came up with these same three possibilities –– and in the same order (6:14-15). The people think of Jesus, not as the Messiah, but as a great man like one of the great men of their history. They have their own ideas about the Messiah, and Jesus does not fit the mold. They think of the Messiah as David's successor, who will drive out the Roman garrison, re-establish Israel's glory, and usher in a golden age. To accomplish these goals, they expect the Messiah to use traditional power –– military or economic dominance. They expect the Messiah to be a super-man –– a man like other men except for his greater power. Jesus re-defines power to mean drawing people to himself through love. His love will be expressed in self-denial and cross-bearing.

"But who do you say that I am?" (v. 29). In the Greek, the "you" is emphatic.

"You are the Messiah" (Christos) (v. 29). Christos is the Greek word and Messias is the Hebrew equivalent. Both mean "anointed." Mark began this Gospel by saying, "The beginning of the good news of Jesus Christ (Greek: Christou), the Son of God" (1:1) –– thus establishing Jesus as both Christ and Son of God.

• The NRSV translates Christos as Christ in 1:1 and Messiah here in 8:29. It would seem better to use Christ in both verses, maintaining the parallelism that Mark surely intended. Messiah transliterates the Hebrew mashiach, which means, "anointed." The Jews anointed three classes of people: priests, prophets and kings. Jesus is all three.

• Shortly before Jesus' death, the high priest will ask, "Are you the Christos, the Son of the Blessed One?" and Jesus will answer, "I am."

• At 15:39, at the conclusion of Jesus' journey, the centurion will restate that Jesus is God's Son.

"And he sternly ordered them not to tell anyone about him" (v. 30). Matthew adds an account of Jesus' blessing of Peter for this confession (Matthew 16:17-19), but neither Mark nor Luke (9:18-22) includes it. Jesus orders the disciples not to tell anyone about him. Peter believes that Jesus is the Messiah, but will not understand how Jesus is redefining the role Messiah until after the resurrection. "The time for...public declaration will come in 14:61-62, but for now it is inappropriate. When that time comes, it will be Jesus himself, not the disciples, who breaks the secrecy" (France, 330).


VERSES 31-33: HE BEGAN TO TEACH THEM

31Then he began to teach them that the Son of Man must (Greek: dei) undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 32He said all this quite openly. And Peter took him aside and began to rebuke him. 33But turning and looking at his disciples, he rebuked Peter and said, "Get behind me (Greek: opiso mou), Satan! For you are setting your mind not on divine things but on human things."


The words, "he began to teach them" (v. 31a) signal a change. Until now, this Gospel has been establishing Jesus' power and authority. Now Jesus turns his disciples away from Galilee, where he has experienced such success, and faces them towards Jerusalem, where he will die. As he changes to this new phase of his ministry, he must begin to teach the disciples what to expect.

"that the Son of man must undergo great suffering" (v. 31b). Jesus refers to himself as Son of Man rather than Christ or Messiah, which is how Peter identified him in v. 29. The title, Son of Man, is more neutral than the title, Christos. The Jewish people expect the Christos to be a great king and military leader like David, but have no such expectations of the Son of Man. "Instead of emphasizing Jesus' human nature, ...the term connotes his glorious, celestial, supernatural, indeed his divine, nature, in the sense of Dan. 7" (Grant, 768). "More sophisticated readers might know that the figure in Daniel is identified with the righteous of Israel who suffer…. (I)t promises that God has not abandoned them to the evils of the oppressor. They will be vindicated" (Perkins, 624).

While the Jews expect a triumphant Messiah, Isaiah 52:13 –– 53:12 speaks of a suffering servant who "shall be exalted and lifted up" (52:13) –– who "was despised and rejected by others; a man of suffering and acquainted with infirmity" (53:3) –– who "was wounded for our transgressions, crushed for our iniquities" (53:5) –– who "was cut off from the land of the living, stricken for the transgression of my people. They made his grave with the wicked" (53:8-9). (See also Psalm 22, Psalm 69, and Zechariah 9-14).

"the Son of Man must" (dei –– it is necessary) (v. 31b). This little word dei appears frequently in the Gospels, and in precisely this manner. Some scholars speak of it as the Divine Imperative, because it is God's will that Jesus suffer, die, and be resurrected.

"and be rejected by the elders, the chief priests, and the scribes" (v. 31c). These three groups comprise the Sanhedrin, the ruling body for the Jewish people. "It is not humanity at its worst that will crucify the Son of God but humanity at its absolute best…. He will be arrested with official warrants, and tried and executed by the world's envy of jurisprudence –– the Jewish Sanhedrin and the principia iuris Romanorum" (Edwards, 254).

"and be killed" (v. 31d). Jesus predicts his death, but does not yet reveal that it will be by crucifixion.
"and after three days rise again" (v. 31e). Upon hearing the word, "killed," we are inclined to stop listening, because death usually spells the end of the story –– but we must not stop listening prematurely. The bad news of Jesus' death will be trumped by the good news of his resurrection. Jesus must (dei) not only die, but he must also rise again.

"He said all this quite openly" (v. 32a). Many of Jesus' teachings have been couched in parables or stories, which conceal as much as they reveal. Here, however, Jesus "said all this quite openly" (v. 32). Given this clarity, we wonder why the disciples fail to understand. The answer, of course, is that Jesus' teachings run counter to everything that they believe. Regardless of what is said, people often hear what they expect to hear.

Also, the disciples have sacrificed a great deal to follow Jesus, and it is beginning to pay off. Jesus has been working wonder after wonder, and the crowds are responding nicely. The disciples see great possibilities ahead, and cannot welcome anything that suggests otherwise. We should not be too critical of them for refusing to accept Jesus' talk of suffering and death. It must sound to them as if he is having a bad moment and needs a bit of encouragement. Even today, having known all our lives how the story turns out, we prefer a gospel that promises success. The cross is a hard sell.

"And Peter took him aside and began to rebuke him" (v. 32b). Note Peter's boldness. He has just identified Jesus as the Messiah, but now he is rebuking Jesus. How bold to rebuke even the Messiah! We too are tempted to rebuke Jesus when he fails to meet our expectations –– when he fails to answer our prayers as we expect.

"Peter 'took him' and 'began to rebuke him.' Both verbs express superiority and authority…. The issue is, who is in charge…. Jesus will not be patronized" (Williamson, 153). Note the parallel between "began to teach" (v. 31) and "began to rebuke" (v. 32).

"Get behind me" (opiso mou) (v. 33). When he first met Peter, Jesus said, "Deute opiso mou" –– "Come after me" –– a phrase translated "Follow me" in the NRSV. Peter has been coming after Jesus ever since, however imperfectly –– but in rebuking Jesus he steps out in front. Now Jesus orders him to resume his proper place as a disciple –– coming after –– following rather than leading.

"Get behind me, Satan!" (v. 33a). Jesus refers to Peter as Satan. This Gospel provides little detail about the temptation in the wilderness (1:12-13). Some scholars think of this encounter between Peter and Jesus as "the temptation story in Mark…. Mark tells the story this way so that we will recognize that the enduring temptation of Jesus' life was to resist the cross, to use his charisma to muster enough political clout to become what the crowds wanted him to become" (Johnson, 61). It seems likely that Jesus finds Peter's temptation even more dangerous than Satan's earlier temptations, because Peter is a disciple and friend rather than an opponent –– a well-intentioned man rather than the personification of evil. We are much more inclined to be persuaded by a friendly voice than by that of a known evildoer.

Note the story's twists and turns. First, Peter stuck out his neck and got the right answer. How good it feels to get the right answer! Now Jesus calls him Satan. In the blink of an eye, Peter has gone from Star Pupil to Dunce. Imagine how confused he must feel. Jesus' response makes it clear that the disciples belong behind Jesus. They are to follow, not lead.

"For you are setting your mind not on divine things but on human things" (v. 33b). Cousar thinks that Peter would see it very differently –– would believe that he is thinking of divine things while Jesus is introducing human things. The question is, "Which person, Jesus or Peter, knows what things are 'human things' and what things are 'divine things'? A side glance at 1 Cor. 1:18-25 would be helpful…. (T)he cross appears to be foolishness, but by God's standards it is wisdom" (Cousar, 209).

Some scholars think that Peter was one of Mark's sources for the stories in this Gospel. If so, Peter may be the source for this negative story about himself.


VERSES 34-38: DENY YOURSELF, TAKE UP YOUR CROSS, AND FOLLOW

34He called the crowd with his disciples, and said to them, "If any want to become my followers, let them deny themselves and take up their cross and follow me. 35For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it. 36For what will it profit them to gain the whole world and forfeit their life? 37Indeed, what can they give in return for their life? 38Those who are ashamed of me and of my words in this adulterous and sinful generation, of them the Son of Man will also be ashamed when he comes in the glory of his Father with the holy angels."

"He called the crowd with his disciples" (v. 34a). Jesus has been speaking to the disciples, but now he calls the crowd to join the disciples for a lesson on discipleship. "By calling the crowd Jesus indicates that the conditions for following him are relevant for all believers, and not for the disciples alone" (Lane, 306).

"If any want to become my followers, let them deny themselves and take up their cross and follow me" (v. 34b). Discipleship involves self-denial and cross-bearing. At the time in which this Gospel was written, Christians were literally bearing crosses and losing their lives. These words of Jesus speaks very directly to their situation, and hold out a great promise. "The end of the road of discipleship is not crucifixion; it is resurrection…. Mark 8:34-38 is not finally about losing one's life, forfeiting the world, and unashamedly joining the Son of Man's rejection. It is finally about saving one's life, gaining one's soul, and seeing the kingdom" (Geddert, 211).

Sports provide an analogy. Games are won, not just on the playing field, but also on the practice field. To experience glory on game day, the athlete must first push himself or herself to the limit on the practice field. Physical conditioning is painful and practicing fundamentals is tiresome, but the purpose of discipline is neither pain nor boredom but victory. So it is in the spiritual realm. Spiritual discipline begets spiritual victory. The church is always tempted to offer less costly discipleship in the hope of attracting more people. A weak call, however, produces weak disciples. "A church may win people by disguising the true meaning of discipleship. But it cannot do anything with them after it gets them" (Luccock, 768).

The challenge to lose our lives for Jesus' sake conflicts with modern values. Preservation of life is a major industry. Modern medicine, proper diet, and exercise extend our lives. Cosmetics and plastic surgeons preserve our appearance. Funeral directors continue the work even after we die. We find it difficult to hear Jesus' call to lose our lives for his sake.

When this Gospel was first written, Christians were literally in danger of losing their lives for their faith. They were tempted to deny Christ to save their lives. That is still true for many Christians today. Persecution of Christians is alive and well. More Christians died for their faith in the 20th Century than in the 1st Century. The list of nations where Christians are routinely persecuted is a long one: China, North Korea, Laos, Vietnam, Indonesia, East Timor, India, Pakistan, Afghanistan, Egypt, Sudan, Iran, Saudi Arabia, and Cuba –– to name only a few. We who are not subject to martyrdom need to keep that issue before our congregations. We need to support and pray for Christian brothers and sisters to alleviate their suffering in any way possible. The fact that Christ blesses Christian martyrs is no excuse for allowing our apathy to contribute to the martyrdom of our Christian brothers and sisters.

The challenges that most of us face seem trivial by comparison. Workplaces are inhospitable to Christian witness. Coaches schedule games on Sunday mornings, forcing young people to choose between sports and Jesus. People label Christians as fanatics or bigots for beliefs that run counter to the prevailing culture. These are serious and painful issues, but fall far short of the kind of persecution that Christians endured through the centuries and are still enduring even today in many parts of the world.

Since our challenges are not issues of life-and-death, we are tempted to feel that they aren't important. We would be willing to die for Christ, but find it difficult to live for Christ day by day. Fred Craddock reminds us that most Christians are never called to make the grand gesture, but are instead called to pay the price of discipleship a quarter at a time. That is not as glorious as martyrdom, but our willingness to spend quarters when they are needed is more important than our willingness to die when that is not needed.

Jesus gives a threefold standard for discipleship. We are to (1) deny ourselves (2) to take up our cross and (3) to follow Jesus. Jesus does not call us to deny our value. We are created in God's image, so how could we not have value? Neither does he call us to deny ourselves pleasure. The ascetic can be the most ego-centered person of all. "The denial of self…is making ourselves not an end, but a means, in the kingdom of God. It is subordinating the clamoring ego….for Christ's sake, for the sake of putting the self into his cause" (Luccock, 770). "It is (replacing) the self with God-in-Christ as the object of affections. It is (placing) the divine will before self-will" (Brooks, 137).

"For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it. For what will it profit them to gain the whole world and forfeit their life? Indeed, what can they give in return for their life? Indeed, what can they give in return for their life?" (vv. 35-37). The game is for the biggest stakes of all –– life itself–– eternal life –– meaningful life –– life lived in the presence of the Father. There is no no-risk strategy where faith is concerned–– no safe but profitable harbor. People speak of "the leap of faith" precisely because faith, at some point, involves letting go of traditional forms of security and leaping into the darkness in the faith that Jesus will help us to land safely.

Jim Elliot, a missionary who was murdered on the mission field by the Auca Indians as he tried to minister to them, earlier assessed the risk, saying: "He is no fool who gives what he cannot keep to gain what he cannot lose."

"Those who are ashamed of me and of my words in this adulterous and sinful generation, of them the Son of Man will also be ashamed when he comes in the glory of his Father with the holy angels" (v. 38). "In the first century being ashamed of Jesus and his words had particular reference to denying him in time of persecution" (Brooks, 138). The picture is of a judgment scene where we will be utterly dependent on Jesus' help. Jesus is portrayed elsewhere as our advocate (Greek: parakleton) (1 John 2:1). (The Holy Spirit is also called a paraclete –– John 14:16, 26; 15:26, etc.) A paraclete is a helper –– a defender. A defense lawyer is one kind of paraclete, and that is an appropriate image here. On Judgment Day, we will need Christ to serve as our paraclete –– our advocate –– our defender.

Because we live among an "adulterous and sinful generation" (v. 38), we cannot expect a pat on the back for faithful proclamation, but should instead expect opposition. An adulterous and sinful generation cannot abide truth. We should expect it to twist truth so it sounds like a lie –– and to deal ruthlessly with truth-tellers. Living among such people, we will always be tempted to mute our witness to Christ to avoid controversy and to escape persecution.

However, Jesus warns that, on Judgment Day, he will be ashamed of the person who has been ashamed of him –– the person who has muted his/her witness. Jesus warns that he will not "be there" for that person –– will not serve as his/her advocate –– thus leaving that person vulnerable –– defenseless.

Jesus implies that the reciprocal is also true –– that Jesus will "be there" to speak for the person who has spoken for Jesus –– that he will serve as our advocate. Matthew and Luke make this explicit –– "Everyone therefore who acknowledges me before others, I also will acknowledge before my Father in heaven" (Matthew 10:32; see also Luke 12:8). Jesus' purpose in v. 38 is not to establish grounds for abandoning us, but is rather to tell us how to gain his support and to avoid forfeiting life (v. 36).


THOUGHT PROVOKERS:

Certain it is that we are saved not by one cross but by two ––
Christ's and our own.
We must be crucified with Christ,
must die with him, and rise with him
into a new way of life and being.

Arthur John Gossip

* * * * * * * * * *

In our day heaven and earth are on tiptoe
waiting for the emerging of a spirit-led, spirit-intoxicated,
spirit-empowered people.
All of creation watches expectantly
for the springing up of a disciplined, freely gathered, martyr people
who know in this life the life and power of the kingdom of God.
It has happened before. It can happen again.
Individuals can be found here and there
whose hearts burn with divine fire.
But they are like flaming torches scattered in the night.
As yet there has been no gathering of a people of the spirit.

Richard Foster, Celebration of Discipline

* * * * * * * * * *

If we answer this call to discipleship, where will it lead us?
What decisions and partings will it demand?
To answer this question we shall have to go to him,
for he only knows the answer.
Only Jesus Christ, who bids us follow him,
knows the journey's end.
But we do know that it will be a road of boundless mercy.
Discipleship means joy.

Dietrich Bonhoeffer, The Cost of Discipleship

* * * * * * * * * *

Faith is obedience, nothing else;
literally nothing else at all.

Emil Brunner

* * * * * * * * * *

To accept the will of God
never leads to the miserable feeling that it is useless to strive any more.
God does not ask for the dull, weak, sleepy acquiescence of indolence.
He asks for something vivid and strong.
He asks us to cooperate with him,
actively willing what he wills,
our only aim his glory.

Amy Carmichael

* * * * * * * * * *

HYMN STORY: Nearer My God to Thee

This hymn was written by two sisters. Sarah Flower Adams wrote the words and her sister, Eliza Flower, wrote the music. Together they wrote a number of hymns, but this is the only one still in common use today.

Sarah (the author of the words) enjoyed a successful career on the stage playing Lady MacBeth in Shakespearean drama, but retired from the stage due to health problems. Not long thereafter, her sister, Eliza, came down with tuberculosis. Sarah, determined to nurse her, came down with the disease as well, and both died at a relatively young age.

However, their hymn acknowledges the possibility of suffering but refuses to allow suffering to have the last word. It says:

"E'en though it be a cross
that raiseth me;
Still all my song shall be,
nearer my God to Thee."

The message of the hymn is that every experience, good or bad, can draw us nearer to God, who gives us comfort and strength.

• Bearing a cross brings us nearer to God.
• Darkness brings us nearer to God.
• Angels bring us nearer to God.
• And grief brings us nearer to God.

The things that the hymn mentions (a cross, darkness, grief) tend to be difficulties. Sometimes when life is good we tend to forget that we need God. It is the difficult times that reinforce our deep need for God's grace -- that do, indeed, bring us nearer to God.


BIBLIOGRAPHY:

Boring, M. Eugene, The New Testament Library, Mark, A Commentary (Louisville: Westminster John Knox Press, 2006)

Brooks, James A, The New American Commentary: Mark (Nashville: Broadman Press, 1991)

Cousar, Charles B., in Brueggemann, Walter; Cousar, Charles B.; Gaventa, Beverly R.; and Newsome, James D., Texts for Preaching: A Lectionary Commentary Based on the NRSV –– Year B (Louisville: Westminster John Knox Press, 1993)

Craddock, Fred B.; Hayes, John H.; Holladay, Carl R.; Tucker, Gene M., Preaching Through the Christian Year, B (Valley Forge: Trinity Press International, 1993)

Edwards, James R., The Pillar New Testament Commentary: The Gospel According to Mark (Grand Rapids: William B. Eerdmans Publishing Co., 2002)

Evans, Craig A., Word Biblical Commentary: Mark 8:27 –– 16:20 (Nashville: Thomas Nelson Publishers, 2001)

France, R.T., The New International Greek Testament Commentary: The Gospel of Mark (Grand Rapids: William B. Eerdmans Publishing Co., 2002)

Geddert, Timothy J., Believers Church Bible Commentary: Mark (Scottdale, PA: Herald Press, 2001)

Grant, Frederick C. and Luccock, Halford E., The Interpreter's Bible, Vol. 7 (Nashville: Abingdon, 1951)

Hare, Douglas R. A., Westminster Bible Companion: Mark (Louisville: Westminster John Knox Press, 1996)

Hooker, Morna D., Black's New Testament Commentary: The Gospel According to Saint Mark (Hendrickson Publishers, 1991)

Hurtado, Larry W., New International Biblical Commentary: Mark (Peabody, Massachusetts: Hendrickson Publishers, Inc., 1983, 1989)

Lane, William L., The New International Commentary on the New Testament: The Gospel of Mark (Grand Rapids: William B. Eerdmans Publishing Co., 1974)

Moule, C.F.D., The Cambridge Bible Commentary on the New English Bible: The Gospel of Mark (Cambridge: Cambridge University Press, 1965)

Myers, Allen C. (ed.), The Eerdmans Bible Dictionary (Grand Rapids: William B. Eerdmans Publishing Co., 1987)

Perkins, Pheme, The New Interpreter's Bible, Vol. VIII (Nashville: Abingdon, 1995)

Williamson, Lamar Jr., Interpretation: Mark (Atlanta: John Knox Press, 1983)


Richard Niell Donovan, SermonWriter.com

September 6, 2009 - 14th Sunday after Pentecost

Scripture Study
The Eighteenth Sunday after Pentecost
PROPER 18, YEAR B
SEPTEMBER 6, 2009

The Lessons Appointed for Use on the

Sunday closest to September 7
Proper 18
Year B
RCL

or

Isaiah 35:4-7a
Psalm 146

James 2:1-10, (11-13), 14-17
Mark 7:24-37

The Collect

Grant us, O Lord, to trust in you with all our hearts; for, as you always resist the proud who confide in their own strength, so you never forsake those who make their boast of your mercy; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.


Old Testament
Isaiah 35:4-7a

Say to those who are of a fearful heart,
"Be strong, do not fear!
Here is your God.
He will come with vengeance,
with terrible recompense.
He will come and save you."
Then the eyes of the blind shall be opened,
and the ears of the deaf unstopped;
then the lame shall leap like a deer,
and the tongue of the speechless sing for joy.
For waters shall break forth in the wilderness,
and streams in the desert;
the burning sand shall become a pool,
and the thirsty ground springs of water.


The Psalm
Psalm 146 Page 803, BCP
Lauda, anima mea

1
Hallelujah!
Praise the LORD, O my soul! *
I will praise the LORD as long as I live;
I will sing praises to my God while I have my being.

2
Put not your trust in rulers, nor in any child of earth, *
for there is no help in them.

3
When they breathe their last, they return to earth, *
and in that day their thoughts perish.

4
Happy are they who have the God of Jacob for their help!*
whose hope is in the LORD their God;

5
Who made heaven and earth, the seas, and all that is in them; *
who keeps his promise for ever;

6
Who gives justice to those who are oppressed, *
and food to those who hunger.

7
The LORD sets the prisoners free;
the LORD opens the eyes of the blind; *
the LORD lifts up those who are bowed down;

8
The LORD loves the righteous;
the LORD cares for the stranger; *
he sustains the orphan and widow,
but frustrates the way of the wicked.

9
The LORD shall reign for ever, *
your God, O Zion, throughout all generations.
Hallelujah!


James 2:1-10, [11-13], 14-17

My brothers and sisters, do you with your acts of favoritism really believe in our glorious Lord Jesus Christ? For if a person with gold rings and in fine clothes comes into your assembly, and if a poor person in dirty clothes also comes in, and if you take notice of the one wearing the fine clothes and say, "Have a seat here, please," while to the one who is poor you say, "Stand there," or, "Sit at my feet," have you not made distinctions among yourselves, and become judges with evil thoughts? Listen, my beloved brothers and sisters. Has not God chosen the poor in the world to be rich in faith and to be heirs of the kingdom that he has promised to those who love him? But you have dishonored the poor. Is it not the rich who oppress you? Is it not they who drag you into court? Is it not they who blaspheme the excellent name that was invoked over you?

You do well if you really fulfill the royal law according to the scripture, "You shall love your neighbor as yourself." But if you show partiality, you commit sin and are convicted by the law as transgressors. For whoever keeps the whole law but fails in one point has become accountable for all of it. [For the one who said, "You shall not commit adultery," also said, "You shall not murder." Now if you do not commit adultery but if you murder, you have become a transgressor of the law. So speak and so act as those who are to be judged by the law of liberty. For judgment will be without mercy to anyone who has shown no mercy; mercy triumphs over judgment.]

What good is it, my brothers and sisters, if you say you have faith but do not have works? Can faith save you? If a brother or sister is naked and lacks daily food, and one of you says to them, "Go in peace; keep warm and eat your fill," and yet you do not supply their bodily needs, what is the good of that? So faith by itself, if it has no works, is dead.


Mark 7:24-37

Jesus set out and went away to the region of Tyre. He entered a house and did not want anyone to know he was there. Yet he could not escape notice, but a woman whose little daughter had an unclean spirit immediately heard about him, and she came and bowed down at his feet. Now the woman was a Gentile, of Syrophoenician origin. She begged him to cast the demon out of her daughter. He said to her, "Let the children be fed first, for it is not fair to take the children's food and throw it to the dogs." But she answered him, "Sir, even the dogs under the table eat the children's crumbs." Then he said to her, "For saying that, you may go-- the demon has left your daughter." So she went home, found the child lying on the bed, and the demon gone.

Then he returned from the region of Tyre, and went by way of Sidon towards the Sea of Galilee, in the region of the Decapolis. They brought to him a deaf man who had an impediment in his speech; and they begged him to lay his hand on him. He took him aside in private, away from the crowd, and put his fingers into his ears, and he spat and touched his tongue. Then looking up to heaven, he sighed and said to him, "Ephphatha," that is, "Be opened." And immediately his ears were opened, his tongue was released, and he spoke plainly. Then Jesus ordered them to tell no one; but the more he ordered them, the more zealously they proclaimed it. They were astounded beyond measure, saying, "He has done everything well; he even makes the deaf to hear and the mute to speak."


EXEGESIS:

CHAPTERS 6-8: EYES TO SEE & EARS TO HEAR

Beginning with the Feeding of the Five Thousand (6:30-44), Mark relates a series of miracles, including the restoration of the deaf man's hearing and speech (7:31-37) and a blind man's sight (8:22-26). The passage culminates in Peter's confession of faith, "You are the Messiah" (8:29). Along the way, Jesus encounters the antagonism of the scribes and Pharisees (7:1-23; 8:11-13) and the lack of faith of the disciples (8:14-21). When the latter worry about not having enough bread (keep in mind that Mark has just related both the Feeding of the Five Thousand and the Feeding of the Four Thousand), Jesus says, "Why are you talking about having no bread? Do you still not perceive or understand? Are your hearts hardened? Do you have eyes, and fail to see? Do you have ears, and fail to hear?" (8:17-18). Jesus' has come to impart physical healing, but his greater purpose is opening spiritual eyes and ears.


VERSES 24-30: THE GENTILE WOMAN OF SYROPHOENICIAN ORIGIN

24From there he set out and went away to the region of Tyre. He entered a house and did not want anyone to know he was there. Yet he could not escape notice, 25but a woman whose little daughter had an unclean spirit immediately heard about him, and she came and bowed down at his feet. 26Now the woman was a Gentile, of Syrophoenician origin. She begged him to cast the demon out of her daughter. 27He said to her, "Let the children be fed first, for it is not fair to take the children's food and throw it to the dogs" (Greek: kynariois) 28But she answered him, "Sir (kurie –– sir or Lord), even the dogs under the table eat the children's crumbs." 29Then he said to her, "For saying that, you may go––the demon has left your daughter." 30So she went home, found the child lying on the bed, and the demon gone.


"From there he set out and went away to the region of Tyre" (v. 24a). This is Gentile country. The region of Tyre and Sidon was the home of Jezebel, Elijah's enemy (1 Kings 16:31). It inspired the ire of the prophets (Ezekiel 26:15-17; Zechariah 9:3). "Tyre probably represented the most extreme expression of paganism, both actually and symbolically, that a Jew could expect to encounter…. In journeying to 'the vicinity of Tyre,' and particularly in receiving a Syrophoenician woman, Jesus expands the scope of his ministry beyond anything conceivable of the Messiah. From a socioreligious perspective, Jesus' visit to Tyre universalizes the concept of Messiah in terms of geography, ethnicity, gender, and religion in a way entirely unprecedented in Judaism" (Edwards, 217).

"He entered a house and did not want anyone to know he was there" (v. 24b). Given the character of this story, the house seems likely to be a Jewish home. Jesus' purpose for visiting this area is unclear. Verse 24 makes it sound as if he is looking for solitude from the crowds that have pursued him in his Galilean ministry. Perhaps he simply wants time alone with the disciples.

Craddock suggests that, having redefined clean and unclean (vv. 1-23), Jesus is now putting that teaching into practice by ministering to the unclean (Craddock, 405). Williamson echoes that sentiment, saying, "If in the preceding passage Jesus 'declared all foods clean' (7:19), in these stories he declares all persons clean" (Williamson, 137; see also Brooks, 120).

When Mark wrote this Gospel (65-70 A.D.), the church included many Gentiles. The fact that Mark must explain Jewish customs (7:3-4; 7:11, 19) suggests that his readership is predominantly Gentile. By Mark's time, the church has gone through considerable struggles to determine its right relationship to Gentiles. This story of Jesus and the Syrophoenician woman reflects that struggle in its earliest moments. "The Markan Jesus... rejects both Jewish exclusivism ('The Gentiles get no 'bread' unless they become Jews first...') and Gentile supersessionism ('The Jewish 'bread' has been taken from them and now given to us Gentiles')" (Boring, 213).

"Yet he could not escape notice" (v. 24c). In both this story and the next, Jesus' efforts to maintain a low profile are frustrated. Just as the sun cannot be hidden in the sky, neither can the Son be hidden on the earth.

The "woman whose little daughter had an unclean spirit immediately heard about him, and she came and bowed down at his feet. Now the woman was a Gentile, of Syrophoenician origin" (vv. 25-26). Mark double-emphasizes that this woman who lives in Gentile territory is herself a Gentile –– a Syrophoenician Gentile, no less –– a Gentile of this abominable Gentile area. "She begged him to cast the demon out of her daughter" (v. 26).

Phoenicia is a long narrow coastal strip bounded by the Mediterranean Sea on the west and mountains on the east –– the coastal plain of modern-day Lebanon. Its southern boundary is Mount Carmel (due east of the Sea of Galilee), and it extends approximately 185 miles (300 km) north from there. Major cities include Ptolemais, Tyre, and Sidon. "Syrophoenician" links this woman with Syria and Phoenicia.

We are shocked at Jesus' response. "Let the children be fed first, for it is not fair to take the children's food and throw it to the dogs" (kynariois) (v. 27). This is one of the most troubling verses in the New Testament. The mother is asking healing, not for herself, but for her daughter. It must be difficult for a Gentile woman to ask a Jewish man for help, but her need is overwhelming. She comes in faith as a deferential supplicant –– what more could Jesus ask? As it turns out, he could ask that she be Jewish –– "Let the children be fed first, for it is not fair to take the children's food and throw it to the dogs."

Some scholars try to soften Jesus' words, suggesting that this is a well-known proverb that would not sound so harsh in context –– or that the diminutive, kynariois, refers to household pets, implying an affectionate tone. However, it seems inappropriate to try to domesticate Jesus' words. We cannot validate this saying as a common proverb, and it is a cutting remark even if it refers to household pets. Most Biblical references to dogs are negative (see Exodus 22:31; 1 Samuel 24:14; 2 Samuel 16:9; 1 Kings 21:23; 22:38; 2 Kings 9:36; Isaiah 56:10; Matthew 7:6; Luke 16:21; Philippians 3:2).

R.T. France gives a refreshing perspective with regard to this problem. He says, "Misunderstandings of (this passage) spring largely from the failure to read it as a whole..... The whole encounter builds up to the totally positive conclusion of vv. 29-30, while the preceding dialogue serves to underline the radical nature of this new stage in Jesus' ministry into which he has allowed himself to be 'persuaded' by the woman's realism and wit. He appears like the wise teacher who allows, and indeed incites, his pupil to mount a victorious argument against the foil of his own reluctance. He functions as what in a different context might be called 'devil's advocate', and is not disappointed to be 'defeated' in argument" (France, 296).

The scriptures are clear that Jesus knows people's hearts and responds accordingly. A rich man comes asking what he must do to gain eternal life, and Jesus, knowing how the man loves money, says, "You lack one thing; go, sell what you own, and give the money to the poor, and you will have treasure in heaven; then come, follow me" (Mark 10:21). There are other accounts like this in the New Testament –– accounts where Jesus knows people's hearts and responds accordingly (see 12:15). If that is true, Jesus surely knows this mother's heart too –– and knows that she will not buckle if he presses her a bit. He does so to give her the opportunity to win her case.

Jesus clearly feels it necessary to focus his mission on the Jews. "The four Gospels, all of which were written for primarily Gentile audiences, indicate that Jesus' contacts with Gentiles were few and exceptional" (Hare, 85). The time will come when Gentiles will be welcome in the church, but the time is not yet.

As Paul said in his letter to the Romans (written earlier than Mark's Gospel), "To the Jew first and also to the Greek" (Romans 1:16). There is a natural order in every good endeavor. A builder must lay a solid foundation before erecting walls and roof. So it is that Jesus limits his ministry to Gentiles in deference to the people whom God chose so many centuries prior. Ministry to Gentiles will come in good time.

"But she answered him, 'Sir (kurie –– sir or Lord), even the dogs under the table eat the children's crumbs' " (v. 28). In this Gospel, on several occasions Jesus refers to himself as Lord (2:28; 5:19; 11:3; 12:36), but this is the only place where another person calls him "Lord." It is ironic that the person calling him "Lord" is a Gentile woman rather than one of his disciples.

The woman answers well, acknowledging the special place of the Jews, calling attention to her own need, and using Jesus' words to press her plea. The kynarion –– pets indeed –– are part of the household and are under the master's care. The woman uses the image of children carelessly (or perhaps purposely) dropping bits of food on the floor. What harm will come from allowing the kynarion to partake of the scraps that will not be eaten by the children in any event? What harm will come of their participating in the bounty of the messianic banquet?

"Then he said to her, 'For saying that, you may go –– the demon has left your daughter' " (v. 29). Note that:

• Jesus does not accompany her to her home. He does not touch the child. He does not issue a healing command. He simply reports a healing that has already taken place. The emphasis in this story is not on the healing but on Jesus' relationship to Gentiles.

• In Matthew's account, Jesus commends the woman's faith (Matthew 15:28), but here he commends her good answer.

"So she went home, found the child lying on the bed, and the demon gone" (v. 30). The woman does not plead for Jesus to come to visit her daughter. She first expressed a simple but profound faith by coming to Jesus, and she now expresses a simple but profound faith by departing. Her faith is much like that of the Roman centurion (Matthew 5:5-13; Luke 7:1-10) –– also a Gentile. Arriving at her home, she finds the demon gone and the child well.

This woman serves as an example of persistent prayer that refuses to be discouraged when prayer is not immediately answered. She provides us with a model for engaging God fully and passionately in prayer rather than simply reciting rote prayers or a laundry list of our needs. Not every fervent prayer will be answered as we ask, but God honors fervor and has little regard for half-hearted, lukewarm prayer (Revelation 3:16). The archetypical model of fervent prayer is Jacob wrestling with God at Peniel until he received a blessing (Genesis 32:22-32).

This woman also serves as a model of a parent who loves her child enough to take an active role in the child's life. She could have found excuses for not going to Jesus, but she went. She could have allowed herself to be discouraged at Jesus' initial response, but she persisted. "Suppose that all Christian parents and all churches had the same persistence and ingenuity in bringing to their children the saving influence of Christ!" (Luccock, 755). It would be a different world! Many parents today are content to practice laissez faire parenting, and the results are often disastrous. The church needs to call parents to take an active role in guiding their children. Just as the inattentive gardener begets weeds, so do inattentive parents beget troubled children.

The woman also provides a stark contrast to the scribes and Pharisees who challenged Jesus in the preceding story (7:1-23). They know what the prophets said about the coming messiah. They have seen (or at least heard about) the Feeding of the Five Thousand (6:30-44) and the healing of the sick in Gennesaret (6:53-56), but they chose to find fault with Jesus and his disciples (7:1-23). In other words, given every opportunity to see through the eyes of faith, they chose to see through the eyes of unfaith. This woman, a Gentile, chooses to see through the eyes of faith.


VERSES 31-35: THE DEAF AND MUTE MAN

31Then he returned from the region of Tyre, and went by way of Sidon towards the Sea of Galilee, in the region of the Decapolis. 32They brought to him a deaf man who had an impediment in his speech (Greek: mogilalon); and they begged him to lay his hand on him. 33He took him aside in private, away from the crowd, and put his fingers into his ears, and he spat and touched his tongue. 34Then looking up to heaven, he sighed and said to him, "Ephphatha," that is, "Be opened." 35And immediately his ears were opened, his tongue was released (Greek: kai eluthe ho desmos tes glosses –– and was loosened the bond of the tongue), and he spoke plainly.


"Then he returned from the region of Tyre, and went by way of Sidon towards the Sea of Galilee, in the region of the Decapolis" (v. 31). This itinerary seems odd. Sidon is north of Tyre and the Sea of Galilee is southeast, so Jesus goes out of his way to visit Sidon. Some scholars suggest that Mark is unfamiliar with the geography of this area, but it seems more likely that Jesus simply decides to visit Sidon before leaving the area.

The word Decapolis comes from two Greek words (deka and polis) that mean "ten cities" –– although more than ten cities were members over time. Most member cities are located south and east of the Sea of Galilee and the Jordan River, but Damascus (located 60 miles northeast of the Sea of Galilee) is a member city. The Decapolis is not only these cities but also the region in which they are located. The population of the region is primarily Gentile, but there are Jews living there as well.

These cities were established by Greeks, and the Jews resented this Gentile presence on their border –– a resentment that sometimes broke into open warfare. The Greeks responded by devising a loose confederation of cities to provide for the common defense, not only against Jewish incursions, but also against desert marauders.

The Romans encouraged the growth of Greek culture in the Decapolis as a way of limiting Jewish influence in the region.

The mention of the Decapolis in verse 31 is significant because it shows that Jesus is choosing to stay in Gentile territory rather than to return to the more familiar nearby cities of Galilee.

"They brought to him a deaf man who had an impediment in his speech; and they begged him to lay his hand on him" (v. 32). This is reminiscent of the healing of the paralytic, whose friends brought him to Jesus (2:1-12). We know very little about this man or his friends. Some reliable scholars think of them as Gentiles (Edwards, 226-227), but it seems possible that they are Jewish. Given Mark's care to label the Syrophoenician woman as Gentile (v. 26), it would seem that he would do the same here if the man were not Jewish. Also, the laying on of hands is a Jewish healing practice, and the request that Jesus perform this act (v. 32) may indicate that the man's friends are Jewish. However, there is no mention of faith on the part of the friends or the deaf man.

Deaf people commonly have difficulty speaking clearly, because they cannot hear how words sound. The man has "an impediment in his speech," which might indicate that he was not deaf from birth but that he learned some speech (however imperfectly) before becoming deaf.

There is a significant parallel between the deaf man and Jesus' disciples. The man can neither hear nor speak properly. The disciples cannot understand what Jesus is telling them, and are thus hampered in their proclamation. They, too, need Jesus' touch so that they might see, hear, and understand.

We, too, need Jesus' touch so that we might understand. Just as Jesus' first disciples failed to understand and to proclaim him faithfully, the church today often experiences the same failings:

• Preachers are tempted to proclaim a Prosperity Gospel ("Believe and Grow Rich!") instead of challenging people to take up their cross and follow Jesus. Not only is the Prosperity Gospel is an easier "sell" than the cross (at least in some quarters), but preachers are more likely to grow rich by preaching it.

• The church too easily tolerates divisions within its midst –– racial, gender, national, denominational, and socio-economic –– because crossing these dividing lines makes us so uncomfortable. We find it far easier to stay with our own kind than to reach out to those who are different. However, Jesus' visit to the Decapolis demonstrates his commitment to those who are different and calls us to share that commitment.

• The scriptures call us to worship God –– to give God glory –– but our worship agenda is too often "what we get out of it" –– God serving us rather than us serving God.

• In these and a thousand other ways, we demonstrate our own blindness and deafness. We, too, need Christ's healing touch.

Jesus "took him aside in private, away from the crowd" (v. 33a). We don't know why Jesus takes the man aside for healing. Perhaps Jesus' action is related to his desire in the previous story to keep his presence secret (v. 24).

"and put his fingers into his ears, and he spat and touched his tongue" (v. 33b). This healing is very different from that of the woman's daughter. In that story, Jesus took no action other than to report the healing to the mother (v. 29). If Jesus seemed too-little-engaged in that instance, he seems too-much-engaged in this one. He puts his fingers into the man's ears. He spits and touches the man's tongue. These are common healing procedures. If we were offended by Jesus' sharp words to the woman (v. 27), now we are offended by the fingers in the ears and the spittle on the tongue. If Jesus could heal the woman's daughter without even a word, why does he not do the same for this man?

"Then looking up to heaven, he sighed and said to him, 'Ephphatha,' that is, 'Be opened' " (v. 34). Looking to heaven demonstrates Jesus' dependency on the Father. His sigh demonstrates his sympathy and compassion. "Ephphatha" is an Aramaic word, which Mark translates for his Gentile readers –– "Be opened."

"And immediately his ears were opened, his tongue was released" (Greek: eluthe ho desmos tes glosses –– was loosened the bond of the tongue) (v. 35) The image is that of a man whose tongue was in bondage –– literally tongue-tied –– and whose tongue, at Jesus' command, finds freedom of movement and expression.

While Jesus puts his fingers in the man's ears and touches his tongue, "the actual healing takes place through Jesus' authoritative word. The presence and accumulation of the therapeutic gestures form part of the process" (Guelich, 395).


VERSES 36-37: THEY WERE ASTOUNDED BEYOND MEASURE

36Then Jesus ordered them to tell no one; but the more he ordered them, the more zealously they proclaimed (Greek: ekerusson –– from kerusso –– a word related to kerygma, which is the preaching of the Gospel by the early church) it. 37They were astounded beyond measure, saying, "He has done everything well; he even makes the deaf to hear and the mute to speak."


"Then Jesus ordered them to tell no one" (v. 36a). The irony is that the deaf/mute man can now speak clearly, but Jesus forbids him and his friends to speak of this miracle –– the most important thing that has ever happened to him. Jesus has commanded silence in several earlier instances –– of unclean spirits (1:25, 34; 3:12) –– of a leper (1:44) –– and of the little girl's parents (5:43). We are not sure why, but there are several possibilities:

• Perhaps these commands to silence are intended to emphasize the impossibility of silence –– "that the spread of the good news about Jesus is an act of God, and no one can stop it –– not even Jesus himself (Marcus, 479).

• Perhaps "these physical cures cannot really be spoken of with understanding at this stage, because they point forward to events and spiritual changes which still lie in the future" –– after the resurrection (Hooker, 185).

• "The identical language in Ch. 1:44f. and Ch. 7:36 suggests that the purpose of the injunction was to avoid a recurrence of the situation which developed subsequent to the healing of the leper when the presence of crowds in each town clamoring for Jesus' healing touch hindered his movement and interrupted his healing mission" (Lane, 268).

"but the more he ordered them the more zealously they proclaimed it" (v. 36b). Just as in the previous story (v. 24), Jesus will not be permitted anonymity or privacy. However, Mark gives no hint that the crowd's kerygma –– their proclamation –– is bad (v. 36). Instead he portrays them as "astounded beyond measure" (v. 37).

"They were astounded beyond measure, saying, 'He has done everything well' " (v. 37a). Their proclamation, "he has done everything well" (v. 37), hearkens back to Genesis 1:31: "God saw everything that he had made, and indeed, it was very good."

Their assessment, "he even makes the deaf to hear and the mute to speak" (v. 37b), alludes to Isaiah 35:5-6a: "Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then the lame shall leap like a deer, and the tongue of the speechless sing for joy." This allusion is strengthened by the use of the word mogilalos in v. 32. This word is used only twice in the Bible –– here and in Isaiah 35:6 (LXX –– the Septuagint or Greek version of the Old Testament).

There is a good deal of linkage between Isaiah 35 and the Gospel of Mark. Geddert notes the following parallels:

1. The promise, "The wilderness and the dry land shall… see the glory of the LORD" (Isaiah 35:1-2), is fulfilled in the feeding miracles in the desert (Mark 6:35; 8:4).

2. The promise, "Say to those who are of a fearful heart, 'Be strong, do not fear! Here is your God…. He will come and save you' " (Isaiah 35:4), is fulfilled when Jesus comes to the disciples on the sea in a storm, saying, "Take heart; it is I. Do not be afraid" (Mark 6:50).

3. The promise, "Then the eyes of the blind shall be opened, and the ears of the deaf unstopped" (Isaiah 35:5) is fulfilled with the healing of the deaf/mute man (Mark 7:35) and the blind man (Mark 8:22-26).

4. The promise, "A highway shall be there, and it shall be called the Holy Way" (Isaiah 35:8) is fulfilled when Jesus takes the twelve on the road to Jerusalem and begins to tell them what is going to happen to him (Mark 10:32).

5. The promise, "And the ransomed of the Lord shall return, and come to Zion with singing" (Isaiah 35:10) is fulfilled on Palm Sunday as the crowds greet Jesus with the words, "Hosanna! Blessed is the one who comes in the name of the Lord!" (Mark 11:9).

"The parallels are close and the chronological order identical" (Geddert, 192).

The Isaiah passage looked forward to the coming of the Messiah, and the crowd's proclamation in verse 37 reveals Jesus as the Messiah. In the next chapter, Peter will confess Jesus as Messiah (8:27-30), but the crowd (perhaps without fully realizing the significance of their proclamation) has already beaten him to it.

THOUGHT PROVOKERS:

God doesn't always smooth the path,
but sometimes he puts springs in the wagon.

Marshall Lucas

* * * * * * * * * *

There are three ways that prepare us for life's trials. One is the Spartan way that says, "I have strength within me to do it, I am the captain of my soul. With the courage and will that is mine, I will be master when the struggle comes." Another way is the spirit of Socrates, who affirmed that we have minds, reason and judgment to evaluate and help us cope with the enigmas and struggles of life. The Christian way is the third approach. It doesn't exclude the other two, but it adds, "You don't begin with yourself, your will or your reason. You begin with God, who is the beginning and the end."

Lowell R. Ditzen

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I am quite happy to be called an optimist,
but my optimism is not of the utopian variety.
It is based on hope.
The optimist is a person who has the conviction
that God knows, can do, and will do
what is best for mankind.

Father Pedro Arrupe, S.J.

EDITOR'S NOTE: To fully appreciate the significance of Fr. Arrupe's comment, it is helpful to know something about his life. Serving as a missionary to Japan at the outbreak of World War II, he was arrested and imprisoned on the day that the Japanese bombed Pearl Harbor. Later, he was freed and allowed to continue his ministry. He was living in Hiroshima when the atomic bomb exploded there, and he used his medical skills to help the wounded and dying. On August 7, 1981, he suffered a stroke that robbed him of his ability to speak. He lived his last ten years with very little ability to communicate. He was a man who knew suffering and was "acquainted with infirmity" (Isaiah 53:3), but whose faith was undiminished throughout his long life.

* * * * * * * * * *

God does not offer us a way out of testings of life.
He offers us a way through,
and that makes all the difference.

W. T. Purkiser

* * * * * * * * * *

Many of us have experienced healing miracles without ever knowing it. Dr. Karl Menninger, founder of the Menninger Clinic, said:

"If all families were loving,
our national health would improve to the point
where we might have a surplus of physicians."

So if you were raised in a loving family or live in one now, it is quite possible that Christ has given you the gift of healing by helping you to avoid getting ill in the first place.

Richard Niell Donovan

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BIBLIOGRAPHY:

Boring, M. Eugene, The New Testament Library, Mark, A Commentary (Louisville: Westminster John Knox Press, 2006)

Brooks, James A, The New American Commentary: Mark (Nashville: Broadman Press, 1991)

Brueggemann, Walter; Cousar, Charles B.; Gaventa, Beverly R.; and Newsome, James D., Texts for Preaching: A Lectionary Commentary Based on the NRSV –– Year B (Louisville: Westminster John Knox Press, 1993)

Craddock, Fred B.; Hayes, John H.; Holladay, Carl R.; Tucker, Gene M., Preaching Through the Christian Year, B (Valley Forge: Trinity Press International, 1993)

Edwards, James R., The Pillar New Testament Commentary: The Gospel According to Mark (Grand Rapids: William B. Eerdmans Publishing Co., 2002)

France, R.T., The New International Greek Testament Commentary: The Gospel of Mark (Grand Rapids: William B. Eerdmans Publishing Co., 2002)

Geddert, Timothy J., Believers Church Bible Commentary: Mark (Scottdale, PA: Herald Press, 2001)

Grant, Frederick C. and Luccock, Halford E., The Interpreter's Bible, Vol. 7 (Nashville: Abingdon, 1951)

Guelich, Robert A., Word Biblical Commentary: Mark 1 - 8:26 (Dallas: Word Books, 1989)

Hamilton, V.P., "Decapolis," in Bromiley, Geoffrey (General Editor), The International Standard Bible Encyclopedia, Volume One: A-D - Revised (Grand Rapids: William B. Eerdmans Publishing Company, 1979), pages 907-908

Hare, Douglas R. A., Westminster Bible Companion: Mark (Louisville: Westminster John Knox Press, 1996)

Hooker, Morna D., Black's New Testament Commentary: The Gospel According to Saint Mark (Hendrickson Publishers, 1991)

Hurtado, Larry W., New International Biblical Commentary: Mark (Peabody, Massachusetts: Hendrickson Publishers, Inc., 1983, 1989)

Lane, William L., The New International Commentary on the New Testament: The Gospel of Mark (Grand Rapids: William B. Eerdmans Publishing Co., 1974)

Marcus, Joel, The Anchor Bible: Mark 1-8 (New York: Doubleday, 1999)

Moule, C.F.D., The Cambridge Bible Commentary on the New English Bible: The Gospel of Mark (Cambridge: Cambridge University Press, 1965)

Myers, Allen C. (ed.), The Eerdmans Bible Dictionary (Grand Rapids: William B. Eerdmans Publishing Co., 1987)

Perkins, Pheme, The New Interpreter's Bible, Vol. VIII (Nashville: Abingdon, 1995)

Rasmussen, Carl G., Zondervan NIV Atlas of the Bible (Grand Rapids: Zondervan Publishing House, 1989)

Williamson, Lamar Jr., Interpretation: Mark (Atlanta: John Knox Press, 1983)

Richard Niell Donovan, SermonWriter.com