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AUGUST 31st, 2024

8/31/2024

The progression continues to continue. And this particular Sunday is the “Fifteenth Sunday after Pentecost”. The Gospel reading for this Sunday is Mark 7:14-23, and it continues where the usual Gospel reading left off last Sunday.

In the progression of these website writings, we are much farther along in the Gospel according to Mark, the coincidence being that we are in what is typically called chapter fifteen. While the numbers of Sundays after Pentecost will go into the twenties, there will be only one more chapter in this gospel account, and that chapter is a significantly short one. But the topic and scenery changes frequently within these last couple of chapters.

The text for our study this time is Mark 15:16-21. It is only a few verses. But you might say that these verses a lot to say.

One thing that is interesting about these few verses that describe the mockery of Jesus is that there is a frequency regarding the use of what is called the historical present. (If you are new to these writings, the historical present may be explained in that a past tense verb was expected, but a present tense verb was given; and these historical presents are indicated in the translation below by the bold print.)

There are six verses translated below in what could be called a somewhat-literal translation. And within this small section there are five historical presents. That is a lot for just a few verses. The last time they were so frequent was in the Garden of Gethsemane where it could be said that the disciples of Jesus ‘fought’ to keep themselves awake and ready for what was about to happen. It probably should be added that they were quite poor in their ability to do just that. In contrast, these soldiers seem to be doing what could be called a success.

With such a translation, it may be helpful to compare what is below to other translations, or a particular study bible may also be helpful. Almost always the historical presents are not indicated in the translations.

It should be said that there is quite a debate as to the purpose of the presence of the historical presents. If one wishes to connect these historical presents to the particular living creature that has been connected to this gospel account, those unique verbs would most often be connected to a lion, and a lion is known for being a fighter. Although all the verbs in the text below have as their subject others besides Jesus, these people may be known for fighting as well. The people doing all of this were the soldiers, and the noun naming them is given only once in the text.

From the perspective of this account, there does not seem to be any serious hitting going on; there was only some striking with a reed. But the soldiers are definitely doing all of those verbs from a position of power. And it could be said that the more important battle for Jesus is against sin.

Here is Mark 15:16-21 in the type of translation indicated above:

Now the soldiers led away him inside the courtyard, which is a praetorium, and they call together, whole, the cohort. And they put on him purple, and they place around him, having woven a thorny crown. And they began to greet him, “Good day, King of the Jews.” And they were striking his, the head, with a reed, and they were spitting at him, and placing the knees, they were worshipping him.

And when they mocked him, they took off him, the purple, and they put on him the clothes of him. And they lead out him, that they might crucify him. And they force one passing by, a certain Simon, a Cyrenian, coming from country, the father of Alexander and Rufus, that he might take up the cross of him.

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August 25th, 2024

8/25/2024

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The progression still continues. This particular Sunday is the “Fourteenth Sunday after Pentecost”. It could also be stated that, at both congregations I am currently serving, we will be following the rubrics for Christian Education Sunday. The end of August is close to the start of the school year in this part of the world, and the Missouri District of the Lutheran Church—Missouri Synod has chosen this Sunday to support future church workers. Having stated that, the Gospel reading for Christian Education Sunday is Luke 18:15-17, while the Gospel reading for the Fourteenth Sunday after Pentecost is Mark 7:1-13.

The historical presents will in some ways continue to the end of this gospel account (and the one in this text below appears in bold print). An historical present is when a verb is expected in a past tense but appears in the present tense. In this gospel account these historical presents are frequently at a point of conflict between Jesus and others. We will be looking at a small section of this gospel account each week, and if there is time at the end of the church year, we will go over some of these historical presents that are unique to this gospel account. This may help to see the emphasis that this account gives, whereas the other accounts are emphasizing other things.

The text for our study this time is Mark 15:1-15. You may wish to look at various translations or a study bible to aid in your understanding of the text. What is below could be called a somewhat-literal translation. It tries to keep the order of the original (Greek) words, while still being somewhat understandable. In the Greek language, because of its structure, the words that appear first in the sentence are often the most important. For that reason, the verb is often early in the sentence.

It is a difficult text. Jesus had the power to stop things completely. But they keep on going. So, without further comment, here is Mark 15:1-15:

And immediately, early, a council having made, the archpriests, with the presbyters and writers, and whole, the Sanhedrin, having bound the Jesus, they carried away, and they surrendered to Pilate. And he questioned him, the Pilate, “You, yourself, are the King of the Jews?”

Now the one, having answered him, he says, “You, yourself, are saying.” And they were accusing him, the archpriests, many.

Now the Pilate, again he was questioning him, saying, “You answer, do you not, nothing? See how many, of you, they accuse. Now the Jesus, no more, nothing he answered, so as to marvel, the Pilate.

Now according to a Feast, he was releasing for them one prisoner whom they were begging. Now he was, the one called Barabbas, with the rebels having been bound, who in the Rebellion, murder they had done.

And having gone up, the crowd began to ask, as he did for them. Now the Pilate answered them, saying, “You want, I will release to you the King of the Jews?” For he knew that, because of envy, they had surrendered him, the archpriests.

Now the archpriests stirred up the crowd, that rather the Barabbas, he should release for them. Now the Pilate, again, having answered, he was saying to them, “Therefore, what do you want should I do, with whom you are saying, the King of the Jews?”

Now the ones, again, they cried out, “Crucify him.”

Now the Pilate was saying to them, “For what, he did evil?”

Now the ones, more they cried out, “Crucify him.”

Now the Pilate, wishing the crowd, the sufficient thing, to do, he released for them the Barabbas, and he surrendered the Jesus, having whipped, that he might be crucified.

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August 17th, 2024

8/17/2024

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The progression continues. This Sunday is called the 'Thirteenth Sunday after Pentecost'. And this is the third and last Sunday that the appointed Gospel reading comes from the Gospel according to John [6:51-69]. This Sunday also repeats what the previous Sunday did and has the last verse of last week’s text become the first verse of this week’s text. Jesus’ statements about him being the bread of life are important, and he starts to reference his flesh, a very concrete thing. And flesh is something that, initially, does not seem to taste very good.

In the readings of this website, we are much farther along in the Gospel according to Mark, and we are looking at a short section, one at a time. Jesus was just arrested, and in the last week’s reading was condemned, and now the attention of the writer, known as the secretary of Peter, turns toward Peter and his actions.

There is a stark contrast when comparing in the gospel accounts the use of what is called the ‘historical presents’. If you are unfamiliar with what that is, it occurs when the past tense verb is expected, but a present tense is given. These special verbs are indicated in bold print in the translation below.

Here again we see the word ‘come’ as one of the ones in the present. The first of these happened in the first chapter, with a leper coming to Jesus, seeking healing (1:40). Other people needing help would come to Jesus. Other people who already have some power would come to Jesus at other places within this account.

The maidservant below who comes is going to be even more trouble in the paragraph that follows. There is even the use of the word ‘again’, and that word can be a reminder that attackers can have certain habits and territories that they rule and have power over. Peter ends up having a low point in his life because of the power of this one maidservant.

There is a broad range of biblical translations available, from a more literal to a more non-literal translation. And even with the more literal translations, the final text could be said in many different ways. What follows is being called a ‘somewhat-literal’ translation of Mark 14:66-72 (and it may be helpful to look at other translations or a study bible to aid in your understanding of this important text; like Peter, we can sometimes think too highly of ourselves, and that position of repentance makes us ready to receive Jesus’ full and free forgiveness):

And being, the Peter, below in the courtyard, she comes, one of the maidservants of the archpriest, and having seen the Peter warming himself, having looked at him, she says, “And yourself, with the Nazarene, you were, the Jesus.”

Now the one denied, saying, “Neither do I know nor do I understand you, what you are saying.” And he came out, outside into the forecourt, and a rooster sounded.

And the maidservant, having seen him, began again to say to the ones standing by, “This one, of them, he is.” Now the one, again, he was denying.

And after a micron, again, the ones standing by were saying to the Peter, “Truly of them, you are. For, indeed, a Galilean you are.”

Now the one began to anathematize and to swear, “Not do I know the man, this, whom you are saying.” And immediately, from a second, a rooster sounded.

And he remembered, the Peter, the word as he said to him, the Jesus, “Before a rooster, to sound twice, thrice me, you will deny.” And throwing upon, he was weeping.

Not the last verb, but the one before that, 'to throw upon', is an interesting one. Is it appropriate to one who is sorry?

The other uses in this gospel account are only a few. There are waves into a boat (4:37), garments on a donkey (11:7), and the laying on of the hands to arrest Jesus (14:46). A few things are getting thrown around within this gospel account. And there seems to be a bit of chaos going on in this gospel account, and that chaos certainly continues in the world today. There is also a lot of crying or weeping.

It seems that each one of these verbs within this account has something important coming after it. The boat is about to sink. Jesus is about to sit on the donkey and ride into Jerusalem, and Jesus is about to be condemned to die. And it seems that Peter is about to be brought back after his repentance (see 16:7).

Things sometimes look out of control. Jesus is still in control. He predicted the problem with Peter. Jesus also gave the solution. Jesus was in control all through his suffering and death, and that is true to this very day. And it is true especially when it comes to sin.

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August 10th, 2024

8/10/2024

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You probably guessed it; this Sunday is called the “Twelfth Sunday after Pentecost”. And this is the second Sunday in a row that the appointed Gospel reading comes from the Gospel according to John [6:35-51]. It may be helpful to note that the last verse of last week’s text is the first verse of this week’s text. When Jesus said, “I am the bread of life,” he was saying something very important, and it was important enough to repeat what he had said.

In the readings of this website, we are going along in the Gospel according to Mark, and there is no need to give the last verse of last week’s reading. Jesus was arrested while in the Garden of Gethsemane, and below is his time before his accusers. And the tension continues to rise.

If you are new to these writings, you may find it helpful for it to be noted that the words below in bold print are called ‘historical presents’. That is where a past tense verb is expected, but a present tense is given. And they are frequent within this gospel account.

It could be noted that the first phrase in bold, that ‘they come together’, is somewhat significant. There were a couple of times that people would do something slightly different; they would ‘gather together’. In 6:30 it was the ‘apostles’ that were gathering together and telling Jesus how things were going after they were sent out. In 7:1 the Pharisees and some of the scribes were gathering together in the direction of Jesus and were arguing with him on some issues.

I do not consider the contrast between these two appearances as coincidental. And I also would not consider it a coincidence that this Greek word for ‘gather together’ is closely related to the word for synagogue. You may want to think of this as two gatherings of people with significantly different starting points. One group wants Jesus to live; the other group wants him dead.

Take my word for it that a LOT of times people were simply ‘coming’ to Jesus. And sometimes Jesus would simply come to some people. There were many different situations; and there were many different results. But now, not just one or two, but three groups of Jesus’ enemies were coming TOGETHER to get rid of this person.
After the text below and all these powers that ‘come together’, the next section will show the contrasting weakness of Jesus’ followers with some details about Peter’s denials. The contrast is a significant one. And much more will be said of this in next week’s writing.

What follows could be called a ‘somewhat-literal’ translation of Mark 14:53-65 (and you may wish to look at other translations or a study bible to help with your understanding of the text):

And they led away the Jesus toward the archpriest, and they come together, all the archpriests and the presbyters and the scribes. And the Peter, from far away, he followed him, until inside, into the courtyard of the archpriest, and he was sitting together with the attendants and warming himself toward the light.

Now the archpriests and whole, the Sanhedrin, they were seeking against the Jesus, a witness, into the put-to-death him, and not they were finding. For many were pseudo-witnessing against him, and identical, the witnesses, not they were. And some, having stood up, were pseudo-witnessing against him, saying, “We, ourselves, heard him saying, “I, myself, will destroy the temple, this, the handmade, and through three days, another, un-handmade, I will build.”

And not so identical was the witness of them. And having stood, the archpriest, in midst, he questioned the Jesus, saying, “You do, do you not, answer nothing, what these, you, they witness-against?” Now the one was silent, and not, he answered nothing. Again, the high priest was questioning him, and he says to him, “You are the Christ, the Son of the Blessed One?”

Now the Jesus said, “I, myself, am. And you will see the Son of the Man, out of right, sitting of the Power, and coming with the clouds of the heaven.”

Now the archpriest, having ripped the tunics of him, he says, “What still need have we of witnesses? You heard the blasphemy. What, to you, it appears?” Now the ones, all condemned him, deserving to be of death.

And they began, some, to spit at him, and to cover around of him, the face, and to punch him and to say to him, “Prophesy,” and the attendants, with slaps, him, they took.

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August 3rd, 2024

8/3/2024

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This Sunday’s title is known as the ‘Eleventh Sunday after Pentecost’, and the Gospel reading for this Sunday is from a very special place. This is the first of three Sundays that the reading is within that very special gospel account, the Gospel according to John (6:22-35). Since the gospel account that we are looking at this year, the Gospel according to Mark, is the shortest of the four, for three Sundays the text will be from the Gospel according to John, after the feeding of the five thousand, to give some length to the study of the Gospel according to Mark. But in the writings of this website, we are much farther along in the Gospel according to Mark than the feeding of the five thousand.

Last week’s writing made the point that each of the similar gospel accounts (usually and quickly referred to as Matthew, Mark, and Luke) have an interruption of what Jesus was saying at the point of his arrest. As true God, Jesus could easily have kept talking. And literally, with all the power in the world, he could have continued to talk, and he could have combined that with a big, booming voice, ‘Do NOT interrupt me!’ Or with his power, he simply could have not allowed this arrest to happen. But his love was the important thing at this point in time. His power was not a big deal. But that powerful love will continue to be seen as he draws even closer to the cross and pays the price for all sin.

The fact is, though, that the cross, along with the payment of Jesus, was made so long ago. We are now at about two thousand years and counting. But there are ways in which gifts like the forgiveness come into the present. This could happen with so-called ‘sacraments’ or ‘sacred acts’. A much more literary way is when the writer used what is called the ‘historical presents’, where a past tense verb is expected in the text, but a present tense is given. (These are shown in bold print below.) These verbs have to do with Jesus’ glory, the ramifications of what was done by God while Jesus did his job on earth.

What follows could be called a ‘somewhat-literal’ translation of Mark 14:43-52 (and you may wish to look at other translations or a study bible to help with your understanding of the text):

And immediately, still he speaking, he arrives, Judas, one of the twelve, and with him a crowd, with swords and clubs, from the archpriests and the scribes and the presbyters. Now he had given, the one betraying him, a signal to them saying, “Whomever I kiss, he, himself, is…. Seize him, and lead away securely.” And having come, immediately having come toward him, he says, “Rabbi!” And he kissed him. Now the ones threw upon, the hands to him, and they seized him. Now one, a certain of the ones standing by, having drawn the sword, he struck the servant of the archpriest, and he cut off of him, the ear.

And having answered, the Jesus, he said to them, “As against a robber you came out with swords and clubs to arrest me? Each day I was with you in the temple teaching, and not you seized me, but on the contrary, that they may be fulfilled, the writings.”

And having left him, they fled, all. And a young man, a certain one, he was following him, having thrown around, a nightgown upon naked, and they seize him. Now he, having left behind the nightgown, naked, he fled.

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