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A Sabbath Day's Journey

By: Rev. Paul Landgraf
What is a Sabbath day's journey? First of all, it is a Jewish expression. We measure distances in meters or yards. The Jews had a certain distance that they could walk on Saturday before it would be considered work. So their synagogues that they went to on Saturday could not be very far away. The word appears only in Acts 1:12 and indicates a distance of about three-quarters of a mile.

With that in mind, I think it is important to remember the origins of Christianity. Just because we have an Old Testament, it does not mean that we call it the 'Outdated Testament'. Much of the Old Testament has a literary structure that we are not aware of because of our modern emphasis on chapter and verse divisions. Within many of these blogs, I try to get the reader to see a bigger picture, a larger perspective that often includes the Old Testament and the environment that was present when the New Testament was seeing the Light of the day.

Second, a Sabbath day's journey is intentionally short. These 'journeys' with a text, almost always one of the three readings for that Sunday, are deliberately brief discussions. This blog was never designed to be a comprehensive look at any text. Sometimes a specific word is studied in detail. But, as a whole, a blog entry, by itself, is meant to be quite brief.

Finally, since the term 'Sabbath day's journey' appears in Acts, it is meant to appeal to a wide variety of people. This blog is meant for those who cannot come on Sunday mornings. And it is also for those who do come on Sunday mornings but would also like a further study of the text. It is also for those who live somewhere else in the world (besides Drake and Freedom, Missouri, USA) and would simply like a further study of the text. It was meant to get these different groups of people to start thinking about the biblical texts. Part of the reason for this blog is that I am not able to have a bible class on Sunday mornings with either congregation, and so, to have a blog like this seemed like a good idea. I hope it is helpful for you, in whatever situation you may be.

Any feedback would be greatly appreciated. And thank you for taking the time to read this!

October 12th, 2024

10/12/2024

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This Sunday is entitled the Twenty-First Sunday after Pentecost, and it has as its Gospel reading Mark 10:17-22. With the recent writings of this website, we have also focused on the Gospel according to Mark, and we have recently finished going through that entire account, taking into account the way the writer originally laid it out. And since that task of going through that Gospel account was recently finished, in these writings that follow we will be going over some of the more unique and interesting things of this account.

You may disagree, but in last week’s writing it was proposed that one of the most interesting and unique things of all four accounts is their varied use of what is called the historical present; that is where a past-tense verb is expected, but a present-tense verb is given. This emphasis on the present tense is literally an important topic for the present day.

An initial look at the historical presents’ initial use in all four accounts was given in the last writing of this website. This week’s writing will focus on the use of the historical presents in the Gospel according to Mark, particularly their connection to the living creature of the Lord’s throne as a lion. This connection brings to mind the perspective of the Lord winning the battle over evil and the ramifications of such a win. And this writing will cover the first historical presents in the first chapter of the book (and the translations will be somewhat literal, taken from the original text; and the historical presents will be in capital letters).

In last week’s writing it was said that the first historical present within this account is that the Spirit THROWS OUT Jesus into the wilderness (1:12). This harsh treatment seems to fit with the life of a lion. How does this continue?

It could be said that it continues with the very next verse. And although there are no historical presents, that there was one in the previous verse certainly has ramifications for the reader or listener. This account is very different from the Gospel according to Matthew and the Gospel according to Luke. A summary of Jesus’ temptation in the wilderness is that he was tempted by Satan and was with the wild beasts. And such a description fits very well with a lion.

The subsequent verse references John the Baptist being handed over, and this is another reminder of the fighting that is going on in the context that is familiar to lions. The text then says that Jesus ‘came into’ Galilee, preaching the Gospel of God. This is a good, positive summary of what Jesus did.

The next historical present comes a few verses later, after Jesus has some followers to follow him, at 1:21: “And THEY GO INTO, into Capernaum. And immediately, on the Sabbaths, having come into, into the synagogue, he was teaching. And they were struck out upon the teaching of him, for he was teaching them as authority having….”

Why is this in the historical present? Lions are very territorial. And this city is connected to Jesus’ home later in the work. This is seen especially in Mark 2:1: “And having come into, again into Capernaum, after days, it was heard that in a house, he is.”

They are in the synagogue, then they are in the house, then Simon’s mother-in-law is not well.

 And THEY SAY to him about her (1:30). This is not a sermon. This is a call for help. Lions travel in groups, and they help one another. They protect one another. They care for one another.
​

This is Jesus. This is Jesus for sinners.


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