Live Up to a Higher Calling -- Part 2

MARK 12:41-44

In Part 1, a bright spotlight was tightly focused on unfaithful, duplicitous teachers of the law. Jesus concluded his "calling out" of these religious pretenders with "They will receive the greater condemnation." Without a doubt, the Nazarene ratcheted up the irritation level with the Jewish authorities.

From his teaching place in the temple, Jesus moved to where the temple tax and freewill offerings were placed -- "opposite the treasury." The Temple treasury referred "to the 13 trumpet-shaped receptacles on the walls in the Court of the Women." [i]

From his observation point, Jesus could see the contributors (rich and poor alike) and how their offerings were being placed in the various receptacles. "Many rich people put in large sums." Was Jesus making a judgment against people who were wealthy? No,… but his statement was matter-of-fact that many "contributed out of their abundance."

Jesus notices a widow who places two small copper coins in the treasury. Those particular coins known as "mites" were the smallest denomination in use by any nation.

To provide insight into the value of these coins (also called leptons):

* The temple tax was a half-shekel (roughly two day's worth of labor), which was worth one and a half denarius.

* One and half denarius would be worth 192 mites.

* Two mites would be worth about five minutes of labor.

While Jewish males of a certain age were expected to make payment of the temple tax, the widow was not under this obligation. She gave a freewill offering and did so without a show of ostentation -- unlike others who desired to be noticed. In essence, the widow gave her life in the offering.

Questions about the widow for the curious: How did she become so poor? Was it because of the scribes and their self-interest, swindling, estate-planning techniques? Did they "devour her house"? Was she exploited?

With what Jesus had stated earlier, there definitely seems to be a direct connection. In the three prior verses, Jesus made a scathing declaration how these corrupt Torah-teachers prey upon the weak; specifically -- "They devour widows' houses." In these next verses, Jesus walks to the treasury. Surely a large number of the enthralled crowd who heard those words of rebuke followed him. Once here, Jesus points out a poor widow.

It is as if Jesus says, "And here's exactly what I was talking about! This poor widow who you see before you was prey to an unscrupulous scribe. She was left destitute; yet, look at her even in this horrible situation. Out of her poverty, the two mites which she gave as an offering were everything she had. It was all she had to live on. What devotion to God!"

Now some may consider her action foolish. She contributed money that could've put food on the table. How much would two mites buy? Who knows? Probably not much. Nonetheless how would the widow eat when she gave away everything she had? Also, why would this woman make any kind of offering to God when it was a "respected" religious authority who had taken her to the cleaners?

What Jesus wants known is this woman acted out of faith in spite of what happened to her. She's utterly, completely faith-driven. Her gift to God was a true sacrifice. She didn't hold back.

As Gene * succinctly said, "She gave extravagantly as God gives and loves extravagantly."

In many instances, widows had no one to rely upon except those who would be hospitable. They had to rely upon the kindness of others to survive. The gifts given to them would be received openly, humbly, graciously, sincerely.

The scribes for whom Jesus said "beware" would prey upon the kindness of others to add to their abundance. How sincere, humble and gracious were these scribes with the gifts given to them?

Applying these last four verses of Chapter 12 to our own lives…

What are the motives behind our own actions? What would we humbly offer to God? What do we openly give out of gratitude? What treasures have we kept locked away for ourselves? What would we consider a true sacrifice?

All of us are being told by Jesus to live up to our higher calling. And within that call is sacrificial giving. "For where your treasure is, there your heart will be also." [ii]

Actions = Beliefs

NEXT

Warning upon warning upon warning…

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[i] MacArthur Study Bible, p. 1490

[ii] Matthew 6:19, NRSV

* Member of the study group

Live Up to a Higher Calling -- Part 1

MARK 12:38-40

The last two sections in Chapter 12 are separate yet have an important connection. In verses 38-40, Jesus denounces the religion scholars; in verses 41-44, he points out the significance of the widow's offering.

"Beware of the scribes" is the focus in Part 1.

Did Jesus' warning apply to all scribes? The words that followed "beware of the scribes" were "who like to" which provided some breathing room. All scribes weren't lump-summed into a category of being hypocritical, greedy or exploitative. Nonetheless there were Torah-teachers not living up to their higher calling.

"Beware of the scribes who like to walk around in long robes." What was the issue here? Was it specifically about wearing long robes? Although wearing long robes was a signal of status, the emphasis was more on "It's Showtime!" "Notice me!!!"

"Beware of the scribes who like to be greeted with respect in the marketplaces." It's one thing to be humble and gracious in the presence of those who wish to show you respect. It's another however when they put themselves above God, "preening in the radiance of public flattery." [i]

Did You Know…?

Another facet of the "long robes" and "respect in the marketplaces" was a custom between the scribes and the Jewish people. "The teachers of the law received no pay, so they depended on the hospitality extended by devout Jews." [ii]

In the guise of using the custom of hospitality, these religious pretenders would line their own pockets for self-righteous purposes. Out-and-out exploitation. The common people believed by gifting the scribes that they would in turn be blessed by God. The scribes were their connection to God.

Something else to add,... among those making purchases in the marketplace were widows. For those in positions of power, widows were easy pickings.

"Beware of the scribes who like to have the best seats in the synagogues and places of honor at banquets!" Is it wrong to be recognized for a job well done? Is it wrong to be seated next to the host at a meal?

There's actually something special in each of those moments which can be gratifying; nevertheless, the bigger question is "what does one do with…?" What does one do with the recognition? What does one do with that opportunity to have a great seat?

Is it an "all about me" mentality that comes into play? Is it making the moment about "me" to instigate or cause envy and jealousy? Or is it one of humility for the recognition or of sincere gratitude for the best seat? What does the person do in and with that moment?

"Beware of these types of scribes. They devour widows' houses." "Scribes often served as estate planners, which gave them the opportunity to convince distraught widows they would be serving God by supporting the temple or the scribe's own holy work." [iii]

Is it wrong to leave money to the church in one's estate plan? Absolutely not. Thoughtful planning should be done when considering a will, trust or estate plan. But it's an entirely different situation when being taken advantage -- to be taken advantage in a vulnerable, emotional state -- by someone trusted, in a position of power.

"Beware of these types of scribes. For the sake of appearance they say long prayers." Here we go again with putting on a show! The longer the prayer, the more money to line the pocket of the scribe. The longer the prayer, the more people consider the scribe to be "holier than thou."

Yet to whom were these prayers being offered? How were these prayers being offered? Where were these prayers being offered?

These ostentatious, disingenuous "long prayers" were not being offered to God. They were being offered to the people. By doing so, the scribes had become reliant upon the people instead of God. The Torah-teachers didn't trust God; yet, they deceitfully told the people to do so.

Similar words of warning (like those stated by Jesus) were made by the ancient prophets: Isaiah 10:1-2, Zechariah 7:10 and Malachi 3:5.

Ultimately…

Actions = Beliefs

We should be who we are when no one is around,… when one person is around,… when 20,000 people are around.

Are we living up to a higher calling?

NEXT

The widow's offering

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[i] The Message, Mark 12:38

[ii] Living Application Bible, p. 1764

[iii] MacArthur Study Bible, p. 1490

Whose Son?

MARK 12:35-37

While fairly straight-forward, these three verses about "David's Son" are somewhat dense? What is the point Jesus wants to make? Is he just trying to be witty, clever and entertaining? Why is the recollected event positioned at this point in MARK?

Did You Know...?

The first and shortest of the canonical gospels was written by Mark who was the apostle Peter's interpreter and companion ("Mark, my son" -- 1 Peter 5:13). Mark had spent time with the apostle Paul, too. Since Mark was not an actual hearer of Jesus, in writing his gospel Mark relied upon the eyewitness account of Peter, as well as the stories and memories of others.

Slight differences of this particular story exist between the accounts told in Mark, Matthew 22:41-46 and Luke 20:41-44:

* MATTHEW mentions the Pharisees were gathered together when Jesus spoke; neither MARK or LUKE make mention of this;

* MARK describes the crowd listening to Jesus with delight; MATTHEW focuses on the reaction of the Pharisees -- "no one dared to ask him any more questions" (which had been recorded earlier in MARK) -- with no mention of the crowd; LUKE doesn't include the crowd's delight or the reaction of the Pharisees.

Let's assume a large crowd is around Jesus. His teachings and how he's responded to the tests of the Pharisees, Herodians and Sadducees, along with revealing which commandment is first of all, has had a mesmerizing, inspiring effect on the people. It has also infuriated the religious authorities and certainly caught the attention of the Roman leaders.

The opening question in MATTHEW (not in MARK) -- "What do you think of the Messiah?" -- sets the tone and serves as a reminder. The Messiah had been considered to be the warrior king who will right the wrongs committed against the Jews. Psalm 110, to which Jesus makes reference (verse 1), is considered Messianic. "He will shatter kings on the day of his wrath." "He will execute judgments among the nations, filling them with corpses." "He will shatter heads over the wide earth."

Does this view of the Messiah match with what Jesus has been about? "Until I put your enemies under your feet"? With what Jesus has shared -- in the Good News?

The question posed by Jesus shines a light on the purpose for the telling, which in turn will ultimately shine a light on his purpose.

"What do you think of the Messiah?" He will be "the son of David" -- which is the most common title for the Messiah.

Does Jesus deny he's the son of David? Does Jesus deny the Messiah is the son of David? What does "son" mean in this context? To contemporaries, "son" is considered in a direct, immediate line to one's parents -- but "son" in connection to the Messiah meant being in the royal, ancestral line of David. Jesus' genealogical connection with David is cited in MATTHEW and LUKE.

Then Jesus shares the first verse in Psalm 110 -- "The Lord said to my Lord,..."

Who is the speaker of the verse in this Psalm? David himself. So if David made this statement, as would've been understood by the scribes, who is "The Lord"? That would be God. Who is "my Lord"? That would be the Messiah. "God said to the Messiah (Christ), not David,..."

Jesus is the Messiah and the Son of David, but he's David's Lord.

Christ (Christos in Greek) and Messiah (Hebrew) "both mean God's Anointed King, the great one who is to come from God to save his people." [i] Save the people from whom? The Romans? The Jewish authorities? Themselves? How much would the delighted people and the irritated authorities accept this loving Jesus of Good News instead of a conquering warrior king (Messiah)?

The Gospel of Mark was written for gentile, Greek-speaking individuals in the vast Roman Empire and made known most likely after 70 A.D -- the destruction of Jerusalem. For those people being provided the Good News of Jesus, and for those people who knew and dearly loved the apostle Peter -- the early Christian leader and first bishop of Rome -- the clarification of Jesus as the Messiah and the Son of David, while being David's Lord, was significant. The event was positioned in MARK for emphasis.

To the Gentiles and to anyone who would listen, it was imperative they understand Jesus came to connect everyone to the love of God. To not only follow the Shema of loving God with all your heart, soul, mind and strength, but to love your neighbor as yourself. The neighbor of "old" would've been shunned and destroyed. The neighbor of "now" would be welcomed and loved.

Jesus was not the Messiah of old; he was the Messiah of new. Those with ears must hear that David's Lord is different.

NEXT

Religious pretenders, giving one's life, actions = beliefs

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[i] The Gospel of Mark, Barclay -- p. 297

The Combination

MARK 12:28-34

A scribe…a religion scholar…a Pharisee…a lawyer.

Descriptions of the man who questioned Jesus at the Temple lead into the section known as the most important commandment.

Is "questioned" accurate though? Is that truly what the man did? Matthew 22:34-35 tells us the Pharisees and Sadducees came together, and then one of them -- a lawyer -- "tested" Jesus with a question. Luke 10:25 mentions a lawyer stood up to "test" Jesus.

Does it matter whether this scribe questioned or tested Jesus? "Test" can be defined in a manner to trip up a person. We've seen numerous examples in which the Pharisees, Sadducees and Herodians "tested" Jesus yet failed. "Test" can also be used to determine one's knowledge.

During this turbulent time, two schools of thought about the law were in play: some parts of the law being more important than other parts; all parts being equal. This was an major issue for the Jews; an intense issue of debate and discussion.

By then, "the Jews had accumulated hundreds of laws -- 613 by one historian's count." [i] This scribe, religion scholar, lawyer would be well-versed in the law, intelligent and discerning in thought. Indeed, he could certainly "test" anyone.

However, in what the author of MARK had written, before the other gospels were recorded, how should the lawyer be viewed? He was engrossed by Jesus' teachings and impressed by how Jesus handled himself in adverse situations.

Sincerity comes forth from this man's heart. He desires to know the truth, the good news which comes forth from Jesus. He honestly wants to know the most important commandment -- one part -- more important than all other parts.

It is not if Jesus can choose; it is what Jesus will choose.

Jesus answers with a passage from Deuteronomy 6:4-5. "Hear, O Israel,…"

"Hear" in Hebrew means shema, which is "the name of the prayer recited by Jews twice a day, composed of Deuteronomy 6:4-9, 11:13-21 and Numbers 15:37-41." [ii] The Shema is "an epitome of biblical faith and affirms the absolute sovereignty of God in all areas of life." [iii]

For the devout Jew, the three biblical passages of the Shema would be contained in a phylactery -- a small leather box worn on the forehead and one on the wrist (bound by leather thongs) -- when at prayer. "Fix them as an emblem on your forehead." "Bind them as a sign on your hand."

In addition, the Shema would be contained in a mezuzah affixed to the doorframe in Jewish homes to fulfill the commandment -- "Write them on the doorposts of your house and on your gates."

The phylactery and mezuzah were reminders and signs, still incorporated by Jews today. These specifically reflect the verses from Deuteronomy. Yet why the inclusion from Numbers? The mention of "fringes on the corners of their garments" serve as a reminder of "all the commandments of the Lord and do them."

The focus of the Shema is to love God.

But Jesus didn't stop there. He shares "to love God with all your heart, and with all your soul, and with all your mind, and with all your strength"…

Expressed differently, "to love God with all your passion and prayer and intelligence and energy" (from The Message)

…and combines it with Leviticus 19:18.

The passage from Leviticus was well-known by Jews. In its original context, one could hate Gentiles while strictly caring for one's fellow Jew.

That's not what Jesus was about. His teaching in Capernaum turned religion on its head. Capernaum was a large Galilean fishing village and busy trading center with a diverse population. Jesus wanted the message of Good News spread far and wide for all.

(More about Capernaum in an earlier MARK post -- "When The Teacher Has Lemons,…")

Jesus took the law and gave it new meaning. To love God and to love your neighbor -- all your neighbors. He was the first to combine these two commandments into one, although the writer of Luke had the combined verses uttered by the lawyer.

Not included in the gospels of Matthew and Luke, the religious scholar responds to Jesus with warmth. Jesus does likewise. In fact, the lawyer's reply that Jesus' statement is "more important than all whole burnt offerings and sacrifices" references 1 Samuel 15:22 and Hosea 6:6.

This was the religious scholar's "God moment" or his "ah-ha moment." "Teacher, you are right! I get it!" To have witnessed this, to have been a part of the crowd surrounding Jesus and this man, must have been extremely moving, inspiring and life-changing. Jesus took what was considered as a Love-God Shema and made it into a Love-God-and-Others Shema.

Actions to love God had been outward in what was worn, in what was seen, in what was given, in what was sacrificed. It was an act of self or as Marc * stated, "An act of self-ishness."

Jesus took key elements of the Deuteronomy passages in combination with the Leviticus passage to tell everyone, by loving all, you love God. This is the sacrifice that must be given. Self-less-ness.

The inward and the outward must match.

Love God with all your heart, understanding and strength.

Love your neighbor as yourself.

This combination, to do both, is central to spiritual formation. In doing so, God is blessed, and so are we!

NEXT

Just the "Son of David"?, religious pretenders, giving one's life, actions = beliefs

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[i] The Living Application Bible -- p. 1762

[ii] Jewish Annotated New Testament -- p. 86

[iii] HarperCollins Bible Commentary -- p. 916

* Member of the study group