By Ched Myers, for the 16th Sunday of Pentecost (Mk 8:27-9:1)

Note: This is an ongoing series of Ched’s brief comments on the Markan gospel readings from the Revised Common Lectionary during year B, 2015.

Roughly midway through the season of Ordinary Time, and a week before the Fall Equinox, our lectionary series in Mark’s gospel arrives at the midpoint of the story.

The first half of the narrative began by heralding a “Way” (1:2), and closed with a question addressed to the disciples and the reader: “Do you not yet understand?” (8:21) The second half opens “on the Way” (8:27), with yet another query: “Who do you say that I am?” (8:29a). Do we really know who Jesus is, and what he is about?

It is a shock to discover in this Sunday’s reading that Peter’s “correct” answer (8:29b) is silenced (8:30). This issues in what I call a “confessional crisis” (8:30-33), followed by Jesus’ second call to discipleship (8:34ff). This sequence represent the fulcrum upon which the entire gospel balances. Mark’s thesis is most clearly revealed here: discipleship is not about theological orthodoxy, but about the Way of the cross.

This Way will be explained by three object lessons, both positive and negative. The architecture of the ensuing narrative section consists of three “portents” about Jesus’ impending arrest, which the disciples fail to comprehend, and three teaching cycles. This structure has a catechetical character, representing a “school of the road,” as Jesus and his disciples journey from the far north of Palestine to the outskirts of Jerusalem:

         Geography                   Portent      Incomprehension       Teaching

1) Caesarea-Philippi      8:31                     8:32f                    8:34ff

2) Galilee to Judea        9:31                     9:32-34                9:35ff

3) to Jerusalem             10:32-34              10:35-37              10:39ff

This catechism is neatly framed by two stories in which the blind receive sight: in Bethsaida (8:22-26) and in Jericho (10:45-52). Here we see master story telling indeed.

Since Mark’s first storm episode (4:41), the issue of Jesus’ identity has been lingering in the background; now Mark turns to address it directly (8:27). The public’s perception of Jesus parallels the three misinterpretations reported earlier concerning John (8:28; see 6:14-16). But when the disciples are asked for their opinion, Peter hails Jesus as “Messiah” (8:29).

We meet this politically-loaded term for the first time since the story’s title (1:1). Messiah was understood by many Jews in first century Palestine to be a royal figure who would someday restore the political fortunes of Israel. Based upon Mark’s title and the centrality of this confession in the church, we are likely to approve of Peter’s identification. But to our chagrin, Peter is immediately silenced by Jesus (8:30), as if he were just another demon trying to “name” Jesus (see 1:25; 3:12)!

Since this lection has already come up this year (on the Second Sunday in Lent), I refer to my comments there concerning the crisis of expectation that punctuates Jesus’ exchange with Peter, and the meaning of his teaching on denial and the “Coming of the Human One.”

By Ched Myers, for the 7th Sunday after Pentecost (Mark 6:14-29)

Note: This is an ongoing series of Ched’s brief comments on the Markan gospel readings from the Revised Common Lectionary during year B, 2015.

This Sunday’s gospel is Mark’s account of John’s execution by Herod (that is, Herod Antipas, tetrarch of Galilea and Perea from 4 B.C.E.-39 C.E.) This “flashback” belatedly explains the circumstances surrounding John’s arrest, which was reported in passing at the outset of the story (1:14). Mark tells us that Herod believes that Jesus is John coming back to haunt him (6:14-16). Insofar as Jesus took up the Baptist’s mantle (preaching repentance and the Kingdom of God), Herod is not wrong. But the disturbing implication for the king is that this proclamation persists despite his having gotten rid of one of its messengers, suggesting that there was a more serious popular movement to be reckoned with. It is to the sordid tale of John’s demise that Mark now abruptly turns.
Continue reading “PROPHETIC GENEALOGIES AND THE COST OF DISCIPLESHIP” →

By Ched Myers, for the 5th Sunday of Pentecost (Mk 5:21-43) Note: This is an ongoing series of Ched’s brief comments on the Markan gospel readings from the Revised Common Lectionary during year B, 2015. In Mark’s tale of the Gerasene Demoniac (Mk 5:1-20), Jesus brings dramatic liberation to a man “occupied” by the spirit of Legion (i.e. Roman imperialism) on the Gentile side of the Sea of Galilee. Frustratingly, this powerful story is again deftly avoided by the Revised Common Lectionary (but you can read my comments on it here in “Sea-Changes: Re-Imagining Exodus Liberation as an ‘Exorcism’ of Imperial Militarism” in Challenging Empire: God, Faithfulness and Resistance, edited by Naim Ateek et al, Sabeel Ecumenical Liberation Theology Center). Jesus then returns across the sea to “Jewish” territory (5:21), where the next episode dramatizes how the poor were given priority in the ministry of Jesus. Mark 5:22-43 is yet another example of “sandwich-construction,” which wraps a story within a story in order to compel the reader to interrelate the two. The setting of the first half of this narrative sequence seems to be the “crowd” itself (5:21,24,27,31). Jesus is approached by a synagogue ruler who appeals on behalf of his daughter, who he believes to be “at the point of death” (5:23). Jesus departs with him on this mission, and we fully expect this transaction will be completed. On his way, however, Jesus is hemmed in by the crowds (5:24). The narrative focus suddenly zooms in upon a woman whose condition Mark describes in great detail (5:25f) with a series of descriptive clauses: Continue reading ““TALE OF TWO WOMEN”: The Priority of the Marginalized” →