The Troubling "Ransom"

MARK 10:41-45

I'm going to be straight-up as we move into this next section. Not everyone will be like-minded as it relates to verse 45. Theologians, scholars, clergy, people,… they're all over the place. That's okay. Differing opinions and thoughts help us dig deep in our understanding of Christ's teaching and message, and in our faith.

To the quick… the other ten disciples are none too happy with James and John -- seeking positions of power (which they themselves might have done had they jumped at the chance). Another teaching moment arises.

It's intriguing Jesus would incorporate "the Gentiles" in what he says. Yet the disciples can certainly relate to "rulers lord it over them" and "great ones are tyrants over them." How so?

Think back in history when the nation of Israel had been destroyed by the Babylonian empire. Many people were taken by force to Babylon. Israel experienced oppression under tyrants and rulers who lorded it over them. Books of the Old Testament -- 2 Chronicles, 2 Kings, Jeremiah, Ezekial, Daniel, Ezra and Nehemiah -- deal with the time leading up to the fall, the destruction of Jerusalem, the Babylonian captivity, the return and rebuilding of Jerusalem after the exile.

Think back to what was happening in the first century. Israel was experiencing oppression at the hands of Rome.

Was there a correlation between these two experiences? If interpreted through a religious lens of the past, oppression happened because of Israel's unrighteousness in relation to God.

Jesus then reiterates none of them are to lord it over anyone. They are here to serve, not to be served. Therein lies greatness.

It reminds me of Jeremiah 29:7, when God says to those suffering under Babylonian rule, "Seek the peace and prosperity of the city to which I have carried you into exile. Pray to the Lord for it, because if it prospers, you too will prosper." [i]

God says, "'Be so sacrificially loving that the people around you, who don't believe what you believe, will soon be unable to imagine the place without you. They'll trust you because they see that you're not only out for yourself, but out for them, too. When they voluntarily begin to look up to you because of the attractiveness of your service and love, you'll have real influence. It will be an influence given to you by others, not taken by you from others.'" [ii]

An Aside…

In the March-April 2013 issue of New World Outlook magazine, Thomas Kemper (the General Secretary of the United Methodist Board of Global Ministries) wrote an insightful commentary titled "The Theology Behind Disaster Relief, Recovery" of which I share a small portion.

John Wesley built into Methodism the conviction that all people need the grace of God to be redeemed. This has special application for church members who set out to do "good works." It is a reminder that the helpers -- the funders and the cleanup teams -- are not superior in divine favor to those being assisted. To follow Jesus in servanthood to others is to be baptized in humility. …To us, disasters are opportunities for service, inviting us to our highest levels of compassion and concern. The theology of presence requires few words.

Beautifully stated and applicable to that which Jesus spoke. "For the Son of Man came not to be served but to serve,…"

"…and to give his life a ransom for many."

In the "traditional" viewpoint, Jesus died for our sins. He shed his blood to make a payment, a ransom. It was an atonement. And by his death, Jesus saved humanity from eternal damnation.

In the books of the Old Testament, blood was shed for the atonement of sins. This would be etched in the minds of those living in first-century Israel. As Chapter 11 of MARK reveals, sacrifice and blood were integral in regard to Temple practice.

In the central section of MARK, three passion predictions have been provided: 8:31, 9:30-32, 10:32-34. In these predictions, did Jesus say he had to die for the sins of the world? No. Jesus will die in Jerusalem at the hands of whom? The "authorities." The "chief priests, elders, and scribes." The arrow is pointed at whom? On the authorities and… on the Temple.

Some will say though, "Jesus gave the reason for his death after the third prediction. As a ransom for many." Okay. Let's consider that.

If I were to take someone who meant the world to you, kidnapped them, and if I told you money would be required to free the captive, then the payment would be considered "ransom." Yes? Let's look at Leviticus 25:51-52. Here indentured servants could buy out their redemption, their freedom, from another person's ownership. What's the connection? The word "lutron."

"The Greek word translated as 'ransom' (lutron) is used in the Bible not in the context of payment for sin, but to refer to payment made to liberate captives (often from captivity in war) or slaves (often from debt slavery). A lutron is a means of liberation from bondage." [iii] I'll have more to add about lutron later.

So, did Jesus describe his death as "a ransom"? Yes. But to whom was the payment made? Well, this is enlightening. "From Origen [of Alexandria] to Gregory of Nyssa to Gregory the Great [among many others] to finally Peter the Lombard were theories upon theories. Peter the Lombard brings this idea to its most grotesque and repulsive. 'The Cross,' he said, 'was a mousetrap to catch the devil, baited with the blood of Christ.'" [iv] Now that's cold theology! The Cross was baited with the blood of Christ to trick the devil?!?

Then Anslem of Canterbury in 1097 stated this theory gave the devil too much power in the story. Jesus' life wasn't paid as a ransom to the devil; it was paid to God. And the Protestant Reformers ran with this theory. All of us have sinned against God and are guilty. Only if the perfect sacrifice is made can we (and our sins) be forgiven. That perfect sacrifice is the perfect human, Jesus. Thus, "Jesus is the substitute who satisfied God's wrath by undergoing the punishment that we all deserve." [v] "Only in the 11th century did (the atonement sacrifice) come to dominate western Christian theology." [vi]

So God requires blood?

The wrath of God, justice, the payment of debt, punishment,… the ancients understood those ideas. This was the framework from which they worked, from which they understood. Note however "sacrifice" took on a different meaning for Jesus.

To serve means to sacrifice. Those two go hand-in-hand. We give of ourselves for others. And Jesus states this at the beginning of verse 45. He came to serve. Which means he came to sacrifice of himself for others. To give his life in service to others. And yes, he offered his life up as a gift to God. A lutron for many.

Jesus knew how this was going to end if he continued on the path to Jerusalem. We are passionate for causes; we sacrifice for causes. Jesus was passionate not just for causes but for the kingdom of God, sharing the Good News with all. If he stopped here, on this path, the message would die right there. Only if he saw it through to the end, would the message continue to live and break through the Temple theology that claimed it had a monopoly on God.

Jesus was willing to put himself on the line so we could have direct access to God. That was in his message of Good News. Jesus giving of himself, willing to sacrifice himself for all of us, was an anti-Temple statement.

"For the Son of Man came not to be served but to serve, and to give his life a means of liberation for many."

Jesus was not only setting free Israel from the bondage of the covenant and sin, but he was including Gentiles among "the many." There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. [vii] What a liberating, radical grace!

Wherever you are in the thought process with verse 45, I'll share what William Barclay wrote, which I believe puts us at the table together. "It cost the life of Jesus to bring [humanity] back from their sin into the love of God. It means that the cost of our salvation was the Cross of Christ. Beyond that we cannot go, and beyond that we do not need to go. We know only that something happened on the Cross which opened for us the way to God." [viii]

NEXT

The streets of Jericho; blind faith; from beggar to disciple

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[i] Jeremiah 29:7 (NIV)

[ii] Jesus The King, Keller -- p. 163

[iii] "Jesus' Death: Ransom or Sacrifice?", Borg and Crossan

[iv] The Gospel of Mark, Barclay -- pp. 258-259

[v] Speaking Christian, Borg -- p. 98

[vi] Jewish Annotated New Testament, p. 82

[vii] Galatians 3:28 (NRSV)

[viii] The Gospel of Mark, Barclay -- p. 259

To Serve versus To Be Served

MARK 10:32-34

MARK 10:35-40

"They." So that we’re on the same page, there were a lot of "they" on the road with Jesus. Passover is approaching which will bring many people to Jerusalem. To give you an idea,…

* "Weeks before the holiday, the trickles began from Asia Minor, from Egypt, from Africa, from Italy, from Greece, from Mesopotamia." [i]

* "The number of Jewish pilgrims to the Temple was computed by the governor Gesius Florus (64-66), who counted 256,500 paschal lambs at one Passover festival; allowing ten persons to one lamb, this would make 2,565,000 pilgrims (Josephus, "B. J." vi. 9)." [ii]

* A footnote to that number of pilgrims as stated by Josephus. "The numbers are certainly exaggerated (the city precincts would not have been able to accommodate so many people) and meant to emphasize Jewish religious solidarity at a time of Roman occupation." [iii]

Regardless of the validity of Josephus' estimate, the sheer number of pilgrims was significantly large. Marc * shared, "To give a modern-day example, think of Mecca today during the great Islamic festivals which attract hundreds of thousands of Muslims."

The pilgrimage has begun from around the globe. "They" approach Jerusalem, already in anticipation. On the road, Jesus teaches and shares the message of Good News. He gains more followers. The group expands, as they are in awe of this amazing Rabbi.

Understand though, "they" were also afraid. Darn-tooting. The leaders of the Establishment are none too happy with Jesus, and if anyone thinks this will go over well in Jerusalem,… brace yourselves. Nonetheless, a revolution is stirring in the hearts of humanity, especially those who are anti-Establishment.

Jesus takes his disciples aside and for the third time (this one with the most detail), he tells them about his upcoming death and resurrection.

Do the disciples believe Jesus is going to die? The Christ has certainly made it clear this will happen. Graphically clear. And I think the disciples have that gnawing gut feeling/understanding of it. The request of James and John in the next verses gives an indication of this. But coming to terms with death and what that means for the Messiah, what that means in their "head versus gut" understanding of the Messiah,… that's something else.

Yet,… the disciples still follow.

Then comes the moment that actually made me laugh. Lord, we humbly request that you do exactly what we ask. Seriously?

Of course, I must admit I was also sadly laughing at myself for I've done the same exact thing over the course of time. Lord, I humbly request that you do exactly what I ask. Makes me want to take a step back and reflect in my own approach.

Another version of "the humble request" has a simpler, Lord, we'd like you to do something for us. Frankly, I think the first version is more in line with what we know about James and John. They come from a family where their dad, Zebedee, employs hired servants (1:20). Given their past, they have been served.

Even if you prefer what Matthew 20:20-21 revealed -- that their mother, Salome (sister of Mary, mother of Jesus), made the approach to the Christ -- it involves the brothers. In this gospel, the approach is more personal; it's a family matter. There's still something misguided and ambitious in the timing.

For certainty though, James and John didn't doubt who Jesus said he was. That comes across clearly as they continue.

The Messiah, the King, the Ruler of All,… "when you take your place on the throne, when you are in power, we want the top places in your cabinet. It doesn't matter to us who is on the right and who is on the left. We just want to be in the power positions alongside you." Another way to look at this is, "When you're in power, which means we'll also be in power, we can get our way. It'll be good to be served!" Or as Mel Brooks would say, "It's good to be the King!" [iv]

With an approach like this coming from two of his most trusted disciples, you'd think there would've been a serious "come to Jesus meeting." In this instance, it was a different type of Jesus meeting.

You have no idea what you're asking.

James and John "think" they do, but they really don't.

Jesus then speaks to them about the cup and the baptism. The cup is "a metaphor for consequences that must be accepted (Psalm 75:8; Isaiah 51:17,22), which usually merited suffering resulting from one's wrongdoing." [v] He is accepting the cup in place of others.

Regarding baptism, remember Mark 1:8? John the Baptist predicted Jesus would baptize with the Holy Spirit. He is accepting the consequences of that baptism.

"The expression, as Jesus used it here, had nothing to do with technical baptism. What he is saying is, 'Can you bear to go through the terrible experience which I have to go through? Can you face being submerged in hatred and in pain and death, as I have to be?'" [vi]

Taking it at face value without full understanding of the consequences, James and John respond, "Yes! We absolutely know what we're asking. We're able to drink from the cup and be baptized with the baptism that you were." Or as Gene * stated, "While they didn't know what it truly involved, it was the idea of it."

It's here in which Jesus knowingly concurs. "You're right. You will drink the cup I drink and be baptized in my baptism."

Can you imagine seeing the brothers nodding their heads? "See?!? We were right!" Suffering from persecutions, even though Jesus told them they would, was the last thing on their minds.

Did You Know…?

Years later…

John faced martyrdom which some records reflect he was placed in a huge basin of boiling oil during a wave of persecution in Rome. Miraculously he survived this experience (if true). He was sentenced to the mines on the prison island of Patmos where he wrote the Book of Revelation.

Older brother, James (the Greater), was eventually beheaded in Jerusalem by Herod Agrippa. Interesting tidbit, the officer who guarded and walked beside James to the place of execution was overcome by his conviction. The officer declared his new faith to the judge. In doing so, the officer knelt beside James and was executed as well. [vii]

Within the last verse, Jesus tells the two brothers, "To sit at my right hand or at my left is not mine to grant, but it is for those whom it has been prepared." [viii] To be the Messiah, one would think Jesus could grant anything; however, he refutes it.

In considering these six verses as they relate to Jesus, James and John and reflecting on the past to the present, it's an attention-getter how much wealth, power, control, connections, position mean in today's world -- just like it was then. And Jesus reminds us, "That's not what the Good News is about. That's not what I am about."

The last thing I leave you with is something of imagery. This isn't necessarily apt to Jesus' reply; nevertheless, when I read "at my right" and "at my left" and knowing what is to come, I found it chilling yet stirring.

When Jesus is crucified, who is at his right and his left? The lowest of the low. Even then, he continues to be in the company of those who are deemed lesser than, unworthy. Reaching out to bring the Message. To love. To change lives. And he does so for one of those on a cross next to him -- even in the agony of death -- who comes to him like a child.

NEXT

The troubling "ransom"

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[i] www.keithhunt.com

[ii] www.jewishencyclopedia.com

[iii] Jewish Travel in Antiquity, Catherine Hezser -- p. 377

[iv] History of the World, Part I (Mel Brooks film)

[v] Jewish Annotated New Testament -- p. 82

[vi] The Gospel of Mark, Barclay -- p. 225

[vii] www.reclaimingthemind.org

[viii] NRSV, Mark 10:40

* Member of the study group

The Take-Away

MARK 10:13-16

MARK 10:17-31

Two sections of Scripture to cover but the first section of three verses (13-16) are a go-between regarding Jesus' previous focus -- divorce -- and what's to follow -- entering the kingdom of God.

First, the children. I believe the author of this gospel intentionally placed these verses here even if this event didn't happen exactly at that precise moment. In the first century, children had no legal rights (like women under the law of divorce). Both were powerless in the eyes of men. Not so with Jesus.

Why did the disciples shoo the little children away from the Christ? Given the increased tension as they travel toward Jerusalem, given Jesus has returned in a land ruled by a king who has no qualms in cutting off a man's head, the disciples may have been protecting their leader -- or so they thought. Why waste the Messiah's time and energy on mundane things? And on children no less!

But Jesus makes it very clear. Children are important, and should be viewed as such. "Don't push them away."

Children don't typically view the world from a point of science or philosophy. They have an openness to accept. To feel. To not over-think. To trust. To go on faith. The example of children applies to all of humanity.

His line of simplicity -- accepting / receiving the kingdom of God like a child -- radically shifts thoughts of religion and God. It's another reminder that position plays no role.

Moving forward… to a narrative that is the only instance in the four Gospels where someone refuses a call to follow Jesus -- verses 17-31. The young (Matthew 19:20) ruler (Luke 18:18) refuses to enter the kingdom of God as a little child. …But I'm getting ahead of the story.

This excited man runs up to Jesus, greets him with great reverence and asks a serious question. "What must I do to get eternal life?" To the man who seemingly has it all -- young, rich, and a ruler in the synagogue most likely -- something is clearly lacking in his life. Otherwise, why ask the question?

Note when Jesus replies "You know the commandments," he doesn't name all ten commandments. He skips the first four. Why? Maybe because of the young man's "official position" as a ruler in the synagogue. It would be a given (those first four), or so it would seem. So Jesus lists five outside of the man's position. The enthused ruler exclaims, "I've kept them all!"

Does Jesus refute the man's claim that he has kept them all? No. He takes this ruler at his word that he's done no harm to anyone. And Jesus genuinely loves him so much.

Now comes the kicker, because it will be the moment of truth. If Jesus had stated the tenth commandment using the neighbor (as written), the rich man would’ve probably said, "I've kept that one, too! I've not taken advantage of anyone to obtain my wealth." Yet there's a twist to the commandment.

The tenth commandment is one of covetousness. Yes, it involves one's neighbor but Jesus turns it around to get the heart of the matter. "With all your possessions, with all your wealth, with all that you could give away, what positive good have you done for others? How much have you gone out of your way to help and strengthen others as you might have done?" [i] You've "not done" so I ask you to "do" something for your neighbors. Jesus centers the attention not on "taking away" but on "giving."

Coming from a culture where wealth was seen as a blessing for moral behavior, the ruler would have a belief system where God has justly rewarded him with prosperity. Jesus has made it known wealth isn't a sign of God's favor. Yet, does Jesus have a problem with someone who is rich? No. Having money isn't wrong. However, when money becomes your god, it is a barrier between you and God. How are you using that which has been given to you? That's the true "take-away" for us.

I like what Timothy Keller wrote in Jesus The King, with Jesus speaking to the young man:

'"I want you to imagine life without money. I want you to imagine all of it gone. No inheritance, no inventory, no servants, no mansions -- all of that is gone. All you have is me. Can you live like that?" How does the man respond to Jesus' counseling? "He went away sad." The word sad translated here is better translated "grieved" -- he grieved. …When Jesus called this young man to give up his money, the man started to grieve, because money was for him what the Father was for Jesus. It was the center of his identity. To lose his money would have been to lose himself.' [ii]

Here, I believe Jesus grieves, too. The young man has walked away with a heavy heart. Jesus turns to his disciples and says, "Those who think they have it all, who you may think have it all, this young ruler shows us how difficult it is to enter the kingdom of God like a child." "It's easier for a camel to go through a needle's eye than for the rich to get into God's kingdom."

Did You Know…?

"The Persians expressed impossibility by saying it would be easier to put an elephant through the eye of a needle. This was a Jewish colloquial adaptation of that expression denoting impossibility (the largest animal in Palestine was a camel)." [iii]

"This is crazy! If he can't get in, then who can?!?" is what the disciples asked, being flummoxed. Jesus replies, "You can't make it about you. Let it go. Let God be God, and allow him to work through you." To which Peter replies, "Lord, we let it go! We've given up everything to follow you these past three years."

Jesus knows this to be true. It's not easy to follow the Christ. Nevertheless new bonds have been formed when taking this step. Your natural family has been replaced (or added to) with a wonderful, large community of disciples -- more than you can imagine. What a blessing!

However, Jesus makes it clear,… persecution follows the follower of Christ. If you follow Jesus, it won't be easy and it'll cost you.

His last statement is one for reflection. Will greatness put us first? Or wealth? In whose eyes? Not in God's. Be careful of pride. We must search our hearts. We must search our souls. Because what makes up heaven and the kingdom for God is not what makes up the earth in the eyes of adults. Let us receive it as a child.

NEXT

"Lord, I humbly request you do exactly what I say."

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[i] The Gospel of Mark, Barclay -- p. 244

[ii] Jesus The King, Timothy Keller -- p. 144

[iii] The MacArthur Study Bible -- p. 1482