Matthew Chapter 12

Summary

Jesus is criticised as his disciples pick heads of grain to eat on the Sabbath he points to Davids own defilement of the temple when he and his men were starving. The Pharisee's seek to test Jesus and clarify if he will health on the Sabbath. Jesus returns the question to them and heals the man. But noting their intent to destroy him withdraws. The Pharisee's again seek to discredit Jesus by claiming he casts out demons in the power of Satan thereby demonstrating their lack of knowledge of how Kingdom's operate.

Jesus notes that a good tree is known by it's fruit, and Jesus notes the seriousness of every careless word that individuals must account for. Some of the scribes and Pharisee's demand Jesus offer a sign of his authenticity, Jesus then uses paralellism to denote how those in Nineveh were repentant at the preaching of Jonah but that this generation has failed to repent. Jesus then talks about how spirits are likely to return to an ordered house. Jesus then denies his mother and brother claiming that those present are his mothers and brothers.

Imagery and Theme's

The authority of Jesus is something that is clearly outlined within this chapter. Jesus is anything but 'humble' proclaiming himself Lord of the Sabbath, healing on the Sabbath, lecturing religious authorities and disowning his own family. One might consider these morally questionable activities if one failed to recognise that Jesus reports to a higher authority than the universal [law]. Jesus has in the preceeding passage noted that only he knows the father and those whom he chooses to reveal the father too. This is the infinite to which Jesus defers.

Jesus also demonstrates effectively his skill set as a teacher, making an effective use of parallelism and seemingly always having the right answer to the situation in which he finds himself. Confronted by those who seek to trap you? Not a problem for Jesus. Your followers are experiencing criticism from religious authorities? Again not an issue for Jesus. In each case he demonstrates his wisdom.

Nestled in the midst of all of the many attempts to trap him against the universal [Law] Jesus offer an olive branch to his detractors. He notes that real goodness, truth and beauty does not stem from blind adherence to the Universal [Law]. There is something more that he desires, namely mercy. Mercy is the key here which the Pharisee's have not found. They wish to control the situation demanding a sign, seeking to trap Jesus, seeking to discredit him. There is no mercy in this. There is no love in any of their actions. This is the religious spirit which so often we let indwell.

For myself I have become increasingly aware of the symptoms of not dwelling in the pattern. I become increasingly stressed and agitated. I find myself criticising others, and most frequently institutional aspects of the Church. From the simplicity of the message delivered to the content of the bland repetitive poems put to pop-post-rock that we call worship. Whilst there is some truth in these criticisms it's the delivery that is problematic. I don't say it with love, it's almost a projection of my own shortcomings onto the things that mean most to me. It is one of the reasons I find the 'social justice' movement so unpalatable. A militant approach to dealing with social iniquity in my experience generate resentment rather than virtue in others. In any case recognising that mercy is missing is the first step towards taking a deep breath and adopting one's approach.

In Social Work we talk about reflexivity which is consciousness of how one's sense making equipment influences interpretation. For example I'm a middle child, and as such have a proclivity towards middle-child-syndrome which I something like a hyper-awareness to being overlooked. For example my Parents took digital photo's of all their children's Birthdays. Yet when looking through Photo's I was first to spot that I quantitatively have less photo's that my siblings for every one of my Birthdays. In all probability this is coincidental but not to my pattern finding brain. Similarly in the work place it's easy to see all the events when I have been overlooked rather than those times I have been praised or rewarded. Reflexivity would be a valuable addition to the Christian life to recognise how your formative experiences shape latter thinking and to in-the-moment choose to act otherwise.

Matthew Chapter 11

Summary

Jesus responds to messengers sent by John the baptist and does not answer directly their question but instead points to the fruit of his ministry. Jesus then preaches to the crowds about both his and John's role and the subversion of expectations. Jesus notes that ultimately he will be vindicated by the wisdom of his actions. Jesus then pronounces woe to cities that did not repent when the gospel of the Kingdom was preached too it, before giving thanks to God for his revelation. Jesus then notes that no one knows the father except he and those he chooses to reveal himself too. Jesus then invites individuals to come to him for rest noting his yoke is easy and his burdern light.

Imagery and Themes

This passage doesn't at first glance appear to have much internal coherence. We jump from Jesus answering a seemingly innocent question, to the pronouncement of woe to cities for failing to heed the message of the Kingdom. Yet there is a subtle theme resonating throughout, that of expectations. In the first part we see that even John has bought into the idea of the triumphant messianic figure, commonly held during the age. To the point that he is questioning one he earlier in Mark outlined he was unworthy to even wash the guys feet. Jesus therefore has to address this and tackle the issue head on. He therefore encouraged individuals to reflect on what they went out to the desert to observe, or even why they have come to him.

The pronouncement against the cities contrasts well with this but is consistent with the notion of the rejection of Jesus as messiah. These cities have rejected Jesus Gospel of the Kingdom (we can perhaps guess) based upon his failure to live up to expectations. The reverse is however the reality. These cities have failed to accept the Gospel of the Kingdom and will as a result have to live with the consequences.

Why then the message about rest and burdens? Returning to what we read the other day we recall the Jesus talks about the sufficiency of emulating the teacher and recall the importance of abiding in the pattern. This abiding is has added benefits that of the reception of peace. Pursing Jesus isn't necessarily an easy thing, certainly emulating God in his perfection is likely to be very difficult. But there is rest for the weary to be found in the pattern. There is the assurance of peace. As such there is advantage. We might not expect Jesus to deliver us in accordance with our preferred method but peace and rest is nonetheless available.

Matthew Chapter 10

Summary

Jesus calls out 12 disciples and givens them authority over unclean spirits, and to heal diseases. Jesus then sends them out to the 'lost sheep' of Israel to proclaim the coming of the Kingdom. He instructs them to do so freely without charge as freely they received, giving out further instructions for the conduct of his disciples. He also notes that disciples should immitate or be like their teacher.

Jesus warns of the persecution that will come to those he sends, and offers reassurance that the spirit of the father will aid them. Jesus instructs them not to be fearful noting that their father values them and will protect them. Jesus explains that he does not come to bring peace, but life which will be divisive. Jesus highlights that how his disciples are received and his message received is not inconsequential but is rewarded.

Imagery and Theme's

One key theme that is recurrent throughout this passage is that of Jesus authority. He gives authority to his disciples over spirits and disease10:1, he outlines clear instructions about their conduct 10:5-14, persecution 10:16-18, not to fear 10:26-28 and also the power of the Kingdom he proclaims 10:34-39. These are not the words of a simple carpenter but someone who is clearly in control of the situation and should be heeded. His instructions are clear and would have been distinct from travelling teachers at the time.

Another interesting gem from this passage is verse 10:24-25 in which Jesus says something that is almost easy to overlook. Firstly he notes that no disciples is above his teacher using parallelism with the reference to slave and master to emphasise the point. Then he notes It is enough for the disciple to be like his teacher, and the servant like his master. This adds weight to the notion that Jesus is modelling what it means to be human to his disciples and expects imitation. There is also recognition here of the sufficiency of those he sends that dwell within the pattern. Whilst activity may be unsuccessful, fear inducing and even downright hostile, remaining in the pattern is enough. Success then for Jesus is not measured in the number of individuals that accept him, the dead raise, sick healed or demons cast out. But it is enough simply for a disciple to be like his teacher.

This arrives in the midst of clear directions from Jesus as to what it means to be sent by Jesus, and is not inconsequential. What greater charge could he give than to be like him? So from this we can surmise whilst there are practical elements we need to consider we should not overlook the basic principle of emulating what Jesus has modelled for us. Missing this point is missing a huge part of what it means to be sent by Jesus. Namely abiding in the pattern¹.

It is important we remain in the pattern and the pattern remains in us. To make links here we turn to John 15 the parable of the vine. In this Jesus implores us to abide in him so that he might abide in us 15:4-5. It is not possible to be fruit bearing apart from the vine. We need to be in the pattern and have the pattern in us that we might be fruit bearing. Human growth and flourishing occurs as we abide within the pattern.

The Human Being

After reading Wink's book on the son of man I thought it might be useful to summarise my thoughts for future reference. After serious play such as this I tend to leak, so this will be my first honest attempt at pickling wisdom.

The phrase the son of man appears 108 times within the Hebrew scriptures with 93 of these appearing in Ezekiel. In the new testament such phrases appear 87 times almost exclusively within the synoptic gospels. With a few notable exceptions including 1 John 3:2. The phrase is actually a fairly common Jewish idiom, a pattern found elsewhere within scripture. For example the 'son of the quiver' is an arrow (Lam 3:13), the 'son of the herd' is a calf (Gen 18:7) and the 'son of a year' is a one year old (Gen 17:12). We also find this was used to describe Joshua and Zerubbubal who are 'sons of new oil' (Zech 4:14).

The phrase has three main forms depending upon translation. In aramaic it is 'bar enash', in Hebrew 'ben adam' and in Greek 'ho huios tou anthropou'. The greek has a peculiar translation of 'the son of the man' and at times this is reflected in the equivalent aramaic 'bar enasha'. Most translators drop the second definite article, but even so what is meant by this? Certainly it's use within scripture is not incidental. Jesus was so intentional in it's use, avoiding identifying (or being identified) as a Messiah. Doing so risks missing out on something important he wishes to communicate about his identity. If we follow the 'Jewish idiom' line of thought the son of man means 'man' or quite literally 'human being'.

There are two key visions of the son of man, one in Ezekiel and the other in Daniel. In Ezekiel's vision¹ he goes to great lengths to describe what he see's which includes one that 'seemed like a human form'. It would seem inconsistent with his project here to interpret the use of 'adam' here as a figure of speech (such as say in Genesis where God is 'walking' in the garden). Instead Ezekiel appears to be pointing to something that has has 'seen', namely the appearance of humanity; a transcendent image of humanity that God embodies. God in calling Ezekiel 'son of man' [ben adam] is acknowledging that Ezekiel is literally a 'chip off the old block' (imago dei), denoting the intimacy of their relationship (child / son). Ezekiel has received the name 'son of man' as a gift from God a foreshadowing of what it means to stand in the presence of God, behold him as he is and to be transformed by this image. This will later become the human project made possible through the work of Jesus.

Wink rightly progresses from Ezekiel to address Feurbach's challenge. Feuerbach asserted that man 'empties himself into transcendence'. In his view man creates religion in his own image projecting himself out on the cosmos (I.e Xenophanes "if cows had gods..."). Wink tackles this by noting that Feuerbach has highlighted an important aspect of what it means to be human, namely to interpret the universe humanly. How could we do otherwise? Put differently God made me in his image to be the kind of thing that see's God through my image of him. As the saying goes astronomers perceive a universe that seems to have been made for astronomers to perceive.

This is where allergy to critical realism is problematic for believers. Reality is mediated by the lens we use to examine it. When examining the 'radioactive' text of the bible we neglect to consider Hiesenberg; that the observer is always part of the field being observed. Every 'view' of Jesus is made from a particular position and we neglect this observation at our own peril. If you want an example of this principle at work, ask a group of individuals to describe what is meant by 'father'. You are likely to acquire an assortment of distinct answers. This doesn't mean that the idea of 'father' is meaningless. Rather that it's meaning inhabits the context in which it resides, or as Wittgenstein put it 'meaning is use' and philosophical problems arise when language goes on holiday. We can't take something out of the system it inhabits to examine it, without killing it. There is also the problem of how to take something out of the system when we are trapped inside but let's leave the tangent here. Unlike Wink I don't believe it is necessary to discard the notion of there being an noumenal Jesus. Instead I would accept that my view of the noumenal is mediated by my sense making equipment.

Many Christians are (rightly) troubled by the idea of my perceptions of God being a projection. Yet we should remind ourselves that none have, or can see God². All visions are mediated through the limitations of Human sense making. To put this perhaps in a more palatable fashion for believers; God is beyond understanding. So perhaps then what it means to be human then is to perceive God and be transformed by our perceptions into what it really means to be Human. This I believe is the power of Ezekiel's vision. God wishes to transform the human being through revelation of himself.

What then of Daniel?

The book of Daniel is a narrative of how God deals with the bestial nature of empire replacing the authority of the old kingdom with the one in likeness of a human being ['Kebar Enosh']. This human being is presented to the 'Ancient of Days' and given everlasting dominion and power. Traditionally this version of the idiom has been considered a simile rather than a title, but Wink has the imagination to consider the alternative. If he is right, this vision has the added dimension of being the invitation to the Human being to realise the potential of the imago dei, and the fulfilment of Ezekiel's vision.

Unlike Wink I don't feel it necessary to ignore links drawn by early Christians between the one in 'likeness of a son of man' and Jesus. If anything a view of this as title rather than simile would seem to strengthen such a viewpoint. I would be of the opinion that this reveals that Jesus is the archetypal human being. He literally ascends in the gospels into the realm of archetype to become the pattern and consummation of what it means to be Human. Ezekiel's vision reveals that God wishes to be seen and incarnate in the minds of man and by so doing transform the human being. In Daniel this is now matched by the Human longing to draw near to God to realize the imago dei, something that would be made possible through the life of Jesus. In summary Ezekiel represents God coming closer to humanity whilst Daniel represents humanities response in approaching God for transformation.

Whilst we can hardly consider such an exploration the 'enigma solved'; for I suspect there are far more beautiful layers of complexity within the imagery to unpack. What we might conclude from all this is that God wishes to reveal himself to us, and in so doing will foster a desire in us to draw near to him and realise the potential of the imago dei. This pattern is persistent throughout scripture and is only made possible through the work of the son of man.

Matthew Chapter 9

Summary

Jesus is accused of blasphemy after forgiving the sins of the Paralytic man and restoring his ability to walk. Jesus calls Matthew and is then hanging out with tax collectors and 'sinners' and his disciples are questioned by the Pharasee's. Jesus responds with parables. Jesus raises a young ruler's daughter from the dead. Jesus heals someone who is mute and all two blind men. Jesus then has pity on the crowd following him and encourages his disciples to pray for labourers to go out into the fields.

Imagery and Theme's

This passage contains some really interesting juxtaposition. For example the immobility and sins of the paralytic and the righteous exhibition and ideological rigidity of the Pharasee's. There is also the healing of the two blind men and the one mute and the raising of the dead girl. A sense in which the presence of the son of man is life giving. Where even the leven of the Pharasee's does not hold sway. The establishment has concluded that Jesus is invested in the dark arts as a mechanism to win the attention of the people. This demonstrates just how worn the old wineskin has become and unfit it is for the new wine Jesus brings.

Matthew revisits what Mark has aformentioned in Chapter 7. Here we see Jesus criticising the old wineskin highlighting that the old model and way of thinking simply wont work here. If the new wine that God provides in this situation is to be preserved a new model is needed. This is a pattern sadly replicated time and again by the church. On matters of taste and order the Church has divided. I suspect on each occasion these passages in Matthew an Mark have likely be wielded as justification. Is this what Jesus intended? It is a difficult question to answer. Each successive generation is tasked within identifying the mechanism by which to express and reduplicate the pattern. Perhaps it is nostalgia, comfort, culture, context or some other reason that lead to such divisions. Worse still might it even be our own ability to recognise the temporal dimension of the paradigm to which we cling? To miss that God has moved on from this place.

Matthew Chapter 8

Summary

Jesus is approached by a leper who claims that Jesus can heal him if he is willing. Jesus claims he is willing and heals the lepar. Jesus returns to Capernaum and is approached by centurion who pleads with him to heal his servant which Jesus does. Jesus heals Peters mother-in-law and a host of those resident within Capernaum. Jesus then gets into a boat and sleeps whilst a great storm takes place. When awoken by his disciples he calms the storm and they are alarmed that even the winds and waves obey him. Matthew then recounts the story we have discussed previously in Mark 5 with regards to the demons and the pigs.

Imagery and Theme's

One key theme for this passage seems to be that of faith. In our introduction to the chapter we are introduced to a leper that by faith in Jesus is healed. The centurion by faith believes that Jesus can heal his servant event without attending his home. Jesus berates his disciples for their little faith when the storm is in full force. Faith then is something to be praised and a lack of faith something to be chastened about. It is something enacted not an abstract concept for all participants took action even if only to seek Jesus intervention in their existence.

Another concept that emerges in this passage is Jesus power to effect change. Jesus heals the sick, performs miracles such as calming the storm and casting out demons. Jesus is not powerless to act but is able and apparently also willing. Faith therefore recognises his power to act and by petition requests he makes clean, heals, cast's out, and saves.

One of the more perplexing parts of these vignettes, Jesus commands the young man leaves those that are 'dead' to bury their own dead. Perhaps an insensitive thing to say to someone that has just experienced a bereavement. It makes Jesus seem insensitive to the reader, but I suspect is included to illustrate the true cost of following Jesus. This makes sense contextually given the preceeding passage within which Jesus talks about how the son of man does not have any place to lay his head. He is fundamentally disconnected from the world he inhabits. To pursue the pattern then is a significant cost both to ones place in the world but also in terms of participation within social life.

Matthew Chapter 7

Summary

Jesus teaches about standing in judgement over others, and seeking knowledge. He introduces the golden rule, and warns about false prophets. He outlines that many will come to him having claimed working might works in the name of Jesus but yet will not be known by him and will be sent away. Jesus implores individuals to build their lives on the principles that he teaches noting that these will stand the test of trials that come. Jesus hereby teaches as one with authority and not as the scribes.

Imagery and Theme's

One significant theme here seems to be that of judgement. This is certainly something that is not particularly popular within our time. There is the constant risk of being considered judgemental, or 'judging' me as an individual. This is fiercely rejected by culture who conside this a social transgression. Yet we cannot avoid that at times the bible commands judgement and speaks against it. We might take the cowards route into definitional retreat and note that in some instances perhaps Jesus is talking about discernment rather than judgement. Yet we are called to make a decision in some instances and we should acknowledge this is not a comfortable position to have to occupy.

So in examining the 'judgement' statements we might loosely divide up these sayings into two categories. The first being where we are encouraged to withold judgement. The second where we are told to exercise judgement.

1. Withholding Judgement

   • We are warned that "by the judgement we pronounce you will be judged" suggesting that we will be tested against our own standards [v1].
   • we are warned against judging our own deeds as sufficient to warrant entry to the kingdom [v21]

2. Exercising Judgement

   • We are warned to beware of false prophets and instructed to judge such individuals by the fruits of their labour [v15]
   • We are warned to judge carefully with whom we share things of value as some may consider them worthiness and by their indeference cause harm to us [v6]
   • We are encouraged to judge our actions by how we ourselves would like to be treated [v12]

Interestingly then the only 'permission' to judge others is set in relationship to ourselves. Specifically (1) What we share with others, and (2) in whom we place our trust. There is therefore no conflict with the original commandment about not falling foul of one's own standards. Instead we are to be thoughtful about our relationships with others and what we entrust to them.

This considered approach then is heeding the word of Jesus and in wisdom building house on a stable foundation. We do not give our treasures away lightly, nor do we trust all individuals we meet. These elements must be earned by those that demonstrate themselves as bearing good fruit and to be trustworthy. This is not only sensible but a firm foundation on which to base one's personal relationships. Furthermore instances whereby we fall under our own judgement are also warnings against complacency. How simple a thing to utter 'should' until the word comes back to bite us on the ass. Further still how easy is it to think our works sufficient? There is one judge, some responsibility he delegates to us (take care of your own relationships) but as to judging others; that is his domain.

Matthew Chapter 6

Summary

Within this chapter Jesus begin with teaching on the exhibition of moral virtue. He then moves on to offer a pattern for prayer imploring individuals to forgive each other their sins. Jesus then discusses how individuals should approach fasting, before describing how individuals should be working for the future and not a reward in the present. Finally Jesus concludes his approach with a discussion of anxiety and the provision of God.

Imagery and Theme's

One particular theme within this passage seems to be that of authenticity. In the opening to this chapter is a discussion of giving to the needy framed within the command not to to be a moral exhibitionist. Jesus is evidently teaching against a form of religious aesthetic whereby one performs religious action. This is also unpacked within the discussion on prayer whereby Jesus takes this further to label those that pray or fast and exhibit their action for the viewing pleasure of others as hypocrites. Perhaps because they exhibit the outward appearance of something which is internally distinct. There is therefore something about acting because it is the right thing to do, and not because others will see and think highly of me.

This is particularly counter cultural whereby the exhibition of moral virtue is a necessity. For the liberals - How green are you? Are you an ally to the LGBTQ+? Do you support palestine? Are you Pro Choice? for the conservatives - Do you support free speech? Are you pro-family? Do you not support the real meaning of marriage? Do you not believe in individual responsibility? Society is incensed if you don't flaunt your assets. I mean how else will people know ou are a good person unless you perform for them? Jesus points out that we shouldn't be playing this game.

The next portion of this passage seems to be outlining the place that money should occupy within our salience hierarchy. What reward should motivate our actions? What attention should we give to money? What about my basic needs? Jesus implores the reader to work for a heavenly treasure (whatever that means), and outlines that the light of the body should not be darkness; which whilst a little cryptic in context seems to suggest the love of money. Ultimately with or without money there is clear reassurance that God will provide.

An interesting pattern I've found at work is working over lunch or after hours to make space in my diary the following day. This is almost always futile. I never see that time back because there is always something else that decides to occupy the time. In Practice I was in the habit of 'clearing my desk' of work by the end of the day as a way of managing stress. This was equally futile for the same reason. There is always another crisis. What I did find was being boundaried was one way to navigate this pitfall. If I decided to leave at this time, or go down for lunch irrespective surprisingly things still got done. This is the paradox of rest. I need to stop otherwise it will never happen seems unintuitive but it's all part of the pattern. This is sadly a less I have to keep coming back to.

Matthew Chapter 5 (Part 3)

Summary (Recap)

Jesus goes up the mountain sits down to teach his disciples. He commences with the beatitudes, offers metaphors to explain how the Hebrews have fallen, discusses his fulfilment of the law before offering a series of six 'culmination' statements that outline what is written and what Jesus commands.

Imagery and Theme's

For this final part I intent to consider the last four culumination statements which are about divorce, oaths, retaliation and ones enemies. Firstly we have the teaching on Divorce Jesus equates divorce with adultery. Marriage has both a symbolic and functional purpose. Symbolically is an expression of love within which two become an indissolvable unit. Functionally an interweaving of persons at all levels of being in which no rivals or substitutes are tolerated. As with many other ancient cultues women had little legal power, and were not permitted to divorce their husbands. As such we can safely presume this comment is directed at a male audience and the comparison drawn between adultery and fidelity emphasises Jesus strong view of divorce and remarriage. Questions that aren't answered here might include What about Domestic Abuse? Or perhaps situations where one partner accepts Jesus and the other does not? What about in cases where a partner is unfaithful? These might be answered elsewhere but don't factor into this particular sermon.

From verse 33 we see Jesus discussing oaths and noting that anything more than a yes or no comes from evil. To understand this point consider for a moment the question, why are oath's necessary? If I must affirm that there is truth in my words on pain of some ill set of circumstances befalling me what does this say about my words the rest of the time? Ultimately we should aspire towards consistently speaking the truth. Furthermore if we cannot effect the changing of a single hair on our heads, how then can we ensure that the threat of our oath is to be carried out were we to lie? Oaths then are in themselves a form of deception where we concede that our words are not trustworthy and then to present the appearance of trustworthiness make a promise of harm against ourselve that we cannot enforce. For this reason Jesus speaks against such folly.

Verse 38 offers insight into retaliation. I quite enjoyed Wink's rendition of the enactment of such practices¹ with the notion that such expressions are non-violent ways of protesting against domination. Certainly I find this more palatable than the idea that Jesus advocates we should be doormats. Perhaps Wink is right or perhaps Jesus is advocating delayed Justice. In which case it does raise questions about times that Jesus directly took action (such as in the Temple) rather than waiting for the Judgement of the father. Such ideas require careful thought and close attention.

The final section of this passage really denotes how impossible Kingdom life is in the natural; we must love our enemies and pray for those that actively oppose us. To cap this off the standard is 'be perfect because your heavenly father is perfect'. We might as well give up and go home now right? I mean Jesus doesn't offer any insight into how this might be achieved he just says to do it. Taken in context with the first three verse of Matthew 6 perhaps this affords a broader picture of what is being outlined here. Perhaps the issue is about the public exhibition of moral virtue. Do not even the gentiles [read dogs²] do good to those that are good to them? How are God's people to be distinct? Is it through perfection, fine be perfect because the father is perfect? Can't do that? Ok well beware not to parade your moral virtue before others, instead do good in secret. The Christian life is not about moral performance, but it's about love.

The centre and the periphery

"In general the problem of chaos is the problem of the margin. Whether we see the margin as an exciting potential by which we can further ourselves out into the world, or whether we see it as a dangerous threat to the things we care about."¹

The framework Pageau outlines for understanding the world in terms of the centre and the periphery is powerful. Within communities there is a notion of orthodoxy and heresy, those inside the community and those outside. Within a commuinty there is an origin or centre surrounded by a periphery beyond which is the realm of chaos.

Pageau goes on to note that understanding the periphery is key to "avoiding the worst". For the margins are "a manifestation of the liminal" he points out. This makes sense. They are not yet part of the centre, but nor are they part of the forces of chaos that exist outside the community. There are the meeting point of two categories, currently in a state of transition from one point to another.

The challenge then for the centre is how to manage the blending of categories. For many this will be an existential threat. This should not be taken lightly. I recall my own discussions with some believers who were incredulous that I taught particular subjects at University. For these individuals such categories were not part of the centre but far beyond the periphery and residents of the realm of chaos. My drawing them into the periphery was not seen as a recognition of their importance to the community but as inviting chaos into the sacred space.

This calls into question my participation; am I even of the group any more? After all there are good reasons to keep the forces of chaos at bay. Chaos is an inevitable product of the freedom to will, which is why if a community exists at all it will have a periphery and a centre. So what rationale, or right do I claim, to disrupt business as usual?

I claim no special right to participate within the activity of the community, besides my membership within it. What I see as the rationale for giving due consideration to the importance of the periphery is the potential for growth. What if the monsters at the periphery are not a threat but necessary for it's survival²?

For how might anyone move from the periphery into the community without leaving the surrounding chaos? If a community is not to stagnate but to flourish what role does the periphery need to play to make this a possibility? Why is it that Jesus commits so much of his time to addressing those of the periphery? I am of the belief that I was rescued from the realm of chaos into the community for a purpose. I see my role as being to facilitate such experiences in others. The human being outlined the pattern and we are compelled to follow.

Matthew Chapter 5 (Part 2)

Summary (Recap)

Jesus goes up the mountain sits down to teach his disciples. He commences with the beatitudes, offers metaphors to explain how the Hebrews have fallen, discusses his fulfilment of the law before offering a series of six 'culmination' statements that outline what is written and what Jesus commands.

Imagery and Theme's

In part two I intend to focus on the first two culmination statements present within chapter five alongside claims around who Jesus disciples are, and his mission on earth. Whilst I had planned to complete the remains of this chapter in Part 2, there is too much here for me to lightly gloss over. As such I'll cover the remaining four statements another day.

We observe Jesus describe his disciples as salt and light. Salt has been associated with images of seasoning, preserving and purifying but also with powerful images of death, desolation and curse¹. Jesus contrasts the positive and negative potential of salt drawing attention to the worthlessness of salt that has become tasteless. In relation to light then deities of surrounding nations were often named after planets and considered to be light-giving. In contrast Jesus here denotes that his disciples were the light of the world, not God or the son of man. For Jesus then this light, his disciples, are an index or pointer to the divine. As such their behaviour should be consistent with the reality of what they represent.

From v17 onwards we can see that Jesus is outlining his mission to be the fulfilment of both the Law and the Prophets. This means that for those alive at the time of Jesus the law was still a requirement. This might seem an odd thing to say, but if we think back to Mark 2 where Jesus is criticised for his disciples not fasting, we might see why such a claim was warranted. Ultimately there might be some tempted to lower standards fundamentally, or see Jesus commands as licence to do as one pleases. Jesus is explicit so that there is no misunderstanding about the purpose of his involvement in human affairs.

Verse 21 onwards explores anger, a theme often linked with Fire. The metaphorical imagery around fire may be observed in its spontaneity, in the difficulty with which it is contained and in its destructive power. The contrast between the chaos and spontaneity of fire and the logical, procedural role of the Judge is stark. So is the absence of a solution to the problem of burning with anger. Perhaps then the purpose of this passage is not to solve the issue but instead outline the need for one's actions, or response to be appropriate. Jesus seems to suggest that consideration of how ones action will be judged by God might be sufficient motivation to avoid poor decision making.

An whilst we're talking about poor decision making...Verse 27 onwards denotes the seriousness with which one should consider adultery. That thoughts entertained about another is sufficient to have already acted inappropriately in one's heart. Given the emotional carnage to both parties (and their children) that accompanies infidelity; we can readily agree that it is better to come away scarred from an experience than to have one's life go to hell. Hence avoiding the entertainment of such idea may well prevent us from falling into such a snare.

These statements follow the pattern we already observed within the Beatitudes where the authors concern is not with the concrete. It is a move from a single minded focus on what is enacted, to the private realm of the thought life - Don't even think about dropping standards, being angry or lustful, it's as bad as the real thing. Not only is wrong-act problematic, but also wrong-think.

Matthew Chapter 5 (Part 1)

Note

Summary

Jesus goes up the mountain sits down to teach his disciples. He commences with the beatitudes, offers metaphors to explain how the Hebrews have fallen, discusses his fulfilment of the law before offering a series of six 'culmination' statements that outline what is written and what Jesus commands.

Imagery and Themes

Given the sheer amount of ground that this particular passage covers I intend to divide up my thoughts into two parts. The first commencing with the Beatitudes and the second contenting with the six 'culimnation' statements that Jesus makes. There is enough here to content with for an entire lifetime so I have been as brief as a I can be. Firstly let's begin with a comparison between the Beatitudes in Luke 6:20-23 and those in Matthew 5:2-11.

Many contemporary scholars believe that Matthew has adapted and expanded upon Luke's account of the beatitudes; in a sense spiritualizing them. This is an excellent example of subjectivity at play both authors have drawn something profound and distinct from the teachings of Jesus which we are in the unique position of being able to unpack. This is not a rejection of the notion of there being a possibly 'objective' account of the event. Nor even a comment on the scholarly debate as to which account is most accurate. Merely that such a supposition isn't necessary for our intents and purposes. We have been blessed with the interpretations provided by Luke and Matthew and can glean much from what they drew from this experience. For example the author of Luke evidently has grasped these teachings as discussing a concrete and immediate reality. For Luke My poverty, my hunger, my emotions in the material world serve a purpose and bring their own blessing. For Matthew the concrete reality isn't the key point. The main issue here is the underlying spritual principle that Jesus alludes to. This is about outlining the spiritual principles upon which the Kingdom of Heaven will be established.

I'm increasingly 'concerned' by what blessing seems to indicate within the Bible. When the bible speaks about Mary being blessed above all women, yet she faces life-long scandal of an extra-marital birth that prior to the Roman occupation would have resulted in a public execution. There seems to be this paradoxical nature to blessing where one experiences the favour of God at the expense of horrific circumstances on earth. The opposite also seems to resonate; If one was to be provided with all good things on earth one might neglect God and fail to see the extension of the Kingdom (perhaps what is meant by Poor in spirit). In any case it leads me to think that blessing is not something that should be considered lightly.

Moving forward from that tangent, let's contrast the passages from Luke and Matthew...

1. "Blessed are you who are poor, for yours is the kingdom of God." (L) vs "Blessed are the poor in spirit, for theirs is the kingdom of heaven." (M) The main distinction here seems to be the subject of the sentence. Poor or Poor in Spirit. With regards to Luke the notion of being Poor and having the Kingdom as one's inheritance seems to make sense and to be consistent with the reorientation the Kingdom of God brings to the world. Yet Matthew's spiritual account is somewhat cryptic. Perhaps intentionally so. For example, what does it mean to be poor in spirit? Does this mean to lack a spiritual orientation in the world, or perhaps to be downcast? Could it perhaps even mean both? Perhaps it means to be, as I suggested earlier, satiated by the things of this world. Which leads me on to...

2. “"Blessed are you who are hungry now, for you shall be satisfied." (L) vs "Blessed are those who hunger and thirst for righteousness, for they shall be satisfied." (M). In terms of similarity both have taken hunger to mean very different things. For Luke this is concrete and relating to my needs in the present. Matthew, however, seems to render this into a general principle of spiritual hunger for righteousness. Perhaps as his audience was Jewish, his intent was to draw upon the passion for the righteous adherence to the law of Moses. I must admit that Matthews version offers a complete re-framing of the ideas presented in Luke but both warrant far more exploration than I can offer here.

3. "Blessed are you who weep now, for you shall laugh." (L) vs "Blessed are those who mourn, for they shall be comforted." (M). There is clear divergence here with Luke's account deeply personal and emotive use of weep and laugh. Matthews whilst not as personal reminds me of ecclesiastes. Both suggest the notion that mourning is for a time, (something that perhaps contemporary Christianity has forgotten) with Luke suggesting laughter and Matthew comfort to follow. Put in more contemporary language 'that sucks, but it's not forever'. What an awesome hope.

4. "Blessed are you when people hate you and when they exclude you and revile you and spurn your name as evil, on account of the Son of Man! 23 Rejoice in that day, and leap for joy, for behold, your reward is great in heaven; for so their fathers did to the prophets." (L) vs "Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. 12 Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you." (M). I can't but help smiling when I read Luke account. The use of rejoice, leap and my personal favorite behold, have such powerful immanence. The emphasis for Luke then is on perspective. Don't miss what the underlying implication of suffering on the account of the son of man means. In comparison Matthew's seems somewhat bland. Perhaps again to reign in the strong evocative emotional language Luke employs to make his account accessible to his audience. This is but a guess.

Next let's look at the additional beatitudes that Matthew offers...

5. "Blessed are the meek, for they shall inherit the earth.". The word used here is praeis; the Greek word praus was translated as "meek," but some scholars think that "gentle" is a better translation. In classical philosophical thought, praus is the virtue of knowing how to use anger well. Aristotle described praus as knowing how to be angry for the right length of time, in the right amount and for the right reasons. Perhaps then it makes sense that people who can rein in a powerful emotion and be gentle, not timid or weak, might inherit the earth. For if I do not alienate others through unbridled emotions I am more likely to persuade and influence.

6. "Blessed are the merciful, for they shall receive mercy." perhaps the notion that God will deal with me according to how I deal with others. A principle Jesus explores elsewhere in his teaching.

7. "Blessed are the pure in heart, for they shall see God." Purity of heart is to will one thing said the Great Dane. What this actually means is opaque to me now, but perhaps something akin to seeing his intents and purposes with this single mindedness is to observe something of God.

8. "Blessed are the peacemakers, for they shall be called sons of God." again similar to (5). The principle of seeking to bring the peace of God into a situation is to recognise the importance.

I'll leave it there for now but there is far more that probably could and should be said.

Matthew Chapter 4

Summary

Jesus is led by the spirit into the desert where he is tempted by Satan. He hears that John has been arrested and withdraws to Capernaum, Galilee. Whilst out walking he calls Simon and Andrew fishing and directs them to follow him, he does the same with Simon and Zebedee. He travels throughout Galilee teaching and proclaiming the gospel of the Kingdom and healing disease. Great crowds follow him from Jerusalem and Judea and beyond the Jordan.

Imagery and Themes

This passage covers a considerable amount of ground. Firstly Jesus temptation, his move to Capernaum, the calling of the first disciples and his healing of the sick. It is interesting that immediately following Jesus Baptism he is led into temptation. This begins with temptation for sustenance. Then when this is rejected he is tempted to test God and finally he is tempted with the possibility for Power. If we take the view Jesus is a template there is much we might gain from this passage.

Firstly for the human being sustenance is necessary but not sufficient. Life does not stem from the satiation of the flesh but by 'every word'. Secondly the notion that the Human being does not get to determine or order things in accordance with his will but by the will of God alone. If God willed to save Jesus events would have unfolded distinctly to the way that they did. Finally that the human being must not sell out to anything other than the divine God he serves. The will to serve only one master.

Jesus begins from where John's ministry concludes with the calling individuals to repentance with the proclamation that the Kingdom of [God] is at hand. This is a dramatic announcement that the Kingdom foretold in Daniel has at last arrived. He then acts to draw others to him. There is a clear charisma that Jesus exudes given two groups of fishermen leave their businesses to answer his call. Furthermore throughout the region and beyond individuals are gathering to him in great crowds.

Matthew Chapter 3

Summary

Matthew recalls the arrival of John the Baptist preaching repentance and baptising all who came to the river Jordan. John is openly hostile towards the Pharisees and Sadducees who come to be baptised and he charges them to bear fruit in keeping with repentance. John then advises that one will come after him who will baptize with the Holy Spirit.

Jesus arrives from Galilee to be baptized by John. John initially refuses but Jesus persuades John to act noting that this is to 'fulfill all righteousness'. Jesus is baptized and the Holy spirit descends like a dove on Jesus. A voice from Heaven is heard affirming Jesus' son-ship.

Imagery and Theme's

John called the Baptist was a figure of influence within Israel at the time. Josephus writes how John held significant enough sway over the people such that Herod ultimately had him killed¹. Matthew's account presents John as the way maker heralded in Isaiah 40:1-5. Jesus is then positioned as the successor to John with John's work considered preparatory for the life Jesus would come to embody.

I've often reflected upon why John was necessary and the only conclusion I have found fractionally satisfying is the knowledge that John and Jesus were meant to embody the pattern. John's message is one of repentance and baptism. The turning away from an old lifestyle toward a new. Jesus then embodies the ongoing pattern modeling for all humanity what it means to live a life in keeping with repentance. Taken together this makes sense. The life of the believer begins in repentance and proceeds into reduplication of the pattern. Without John we would just have the pattern not the starting point; with only John we have the start but not the pattern. Perhaps such a view offers insight into the otherwise opaque verse 15.

We know that Jesus favorite title for himself was the 'son of man' but perhaps what is less talked about is that this is a Jewish idiom that was in common usage at the time. For example 'son of the quiver' is an arrow Lam 3:13, 'son of the herd' is a calf (Gen 18:7) and the 'sons of oil' are Joshua and Zerubbabel (Zech 4:14). The 'son of man' or 'ben `adam' perhaps more clearly put 'son of adam' is essentially Jesus calling himself 'the human being'. Jesus is the template of the new life; he is the pattern².

Returning to Josephus we are also treated to how Christian thought is divergent. Josephus (a Jewish historian) recalls how Baptism here was not seen as being for the forgiveness of sins but for the cleansing of the body. Distinctions between the Jewish interpretation and the Christian³ appears to have been a thing, given there are several places where the New Testament reiterates the purpose of baptism⁴. The New Testament unhelpfully does not consistently draw a distinction between repentance and Baptism⁵, which has lead some to conclude baptism and repentance are the same thing. Whilst others might adopt a more symbolic perspective that Baptism is the outward expression of internal reality.

One final area of interest relating to this scripture is the notion of worthiness and unworthiness. Of those attending John for Baptism the Pharisee and Sadducee's desire to flee the 'coming wrath' is contrasted with those that bear fruit in keeping with repentance. John's worthiness is also contrasted with that of Jesus worthiness. This is keeping with the theme of repentance for the forgiveness of Sins and Baptism as a key part of the process. For it is the forgiveness of sins that makes one acceptable to God.

Matthew Chapter 2

Summary

Jesus is born in Bethlehem in Judea and magi travel from the east to Jerusalem to seek him out. Herod and all Jerusalem are troubled by this news. Herod send the Magi to seek for the new king and report back their findings. They attend bearing gifts for the new king but do not report back to Herod.

An Angel appears to Joseph and warns him to flee to Egypt to escape Herod's execution of all Hebrew children in Bethlehem under the age of 2 years old. Joseph is visited again upon Herod's death and advised to return to Israel. He does not return to Bethlehem but instead withdraws to Nathareth.

Imagery and Theme's

As with Chapter 1 Matthew is clearly attempting again to construct a case for Jesus the Messiah. There are attempts to demonstrate how Jesus meets the requirements for the Messiah most notably Micah 5:2, Hosea 11:1 and Jeremiah 31:15. Admittedly Hosea and Jeremiah are pretty obscure passages that seem to pay little heed to context discussed within the text. To make matters worse another passage Matthew 2:23 does not appear in any Old Testament texts. This leaves us with the passage in Micah which is certainly more convincing when read in context.

Interestingly there also seems to be attempts to draw parallel's with the life of Moses. Again, perhaps, this is an attempt to construct a case for Jesus as being the fulfilment of the law:

1. Moses

   • Amram's contemplation about his wife's pregnancy¹
   • Moses is destined to save his people²
   • Pharaoh learns about the birth of Israel's liberator from magicians³
   • Pharaoh orders the slaughter of male Hebrew Children⁴

2. Jesus

   • Joseph's contemplation about Mary's pregnancy¹
   • Joseph is told Jesus will save his people from sins²
   • Herod learns about the birth of Israels saviour from scribes³
   • Herod orders the slaughter of male Hebrew infants in Bethlehem⁴

The narrative Matthew recalls deviates from Luke's account of the Birth of Jesus with no mention of Egypt in Luke. This is not evidence that Matthew's account is a historical fiction but suggests that Matthew is more concerned with Jesus being identified with, and seen as the natural succession of the law and the prophets. Another dimension to the mystery surrounding Jesus's childhood.

On an aside I do find it compelling that Magi, those clearly versed in astrology are the first to herald the birth of Jesus. Certainly one would not expect those practicing -what perhaps then was permissible but now would be considered- occult practices to be informed an respond appropriately to a move of God. One does wonder what purpose this is meant to serve other than the provision of wonderful imagery for the festive period.

Matthew Chapter 1

Summary

The lineage of Jesus is outlined by Matthew which is clearly outlined to include Abraham, and David. We are told that the generations from Abraham to David is fourteen generations and the same from David to Jesus.

We are told the lineage is as follows: Abraham, Isaac, Jacob, Judah, Perez, Hezron, Ram, Amminadab, Nashon, Salmon, Boaz, Obed, Jesse, David (14). Then David, Solomon, Rehoboam, Abijah, Asaph, Jehoshaphat, Joram, Uzziah, Jotham, Ahaz, Hezekiah, Manasseh, Amos, Josiah (14). Finally Jechoniah, Shealtiel, Zerubbabel, Abiud, Eliakim, Azor, Zadok Achim, Eliud, Eleazar, Matthan, Jacob, Joseph, Jesus (14)

Matthew then related the events leading to the birth of Christ following Mary's betrothal to Joseph. We are told that Joseph did not wish to shame mary but planned to divorce her quietly but abandon's this plan following a visitation. Joseph however abstains from sexual relations until Jesus was born.

Imagery and Themes

Matthew begins with a genealogy that clearly attempts to establish that Jesus is both a descendant of Abraham and David. To a contemporary reader this seems an unusual place to being but there is evidently a reason for doing so. There is also clear attempts to establish the Birth of Jesus as being a miraculous event heralded by the Prophets with the reference to Isaiah¹.

Whilst at first glance this genealogy might be considered a dry account there is much that could be unpacked here. For example why not begin with Adam? Or Noah? Perhaps then the intention is to silently recount the story of the Hebrews from the initial covenant with Abram through to the establishment of the Kingdom under David. The exile and ultimately the fulfilment and restoration through Jesus. As I said, much to unpack.

By contrast Mark 1 commences with the Birth and ministry of John the Baptist which seeks to demonstrate the continuation of God's plans for repentance and restoration following the exile. Matthew here is taking a different tact. One in which he is, perhaps, attempting to pursuade the reader that Jesus is not simply another failed messiah.

An uncomfortable truth for Christianity to contend with is the view that Jewish views of the coming of the messiah were clear and cohesive. I'm sure they appear that way through the lense of hopeful christians, but the more I have read the less I believe this to be the case. One need only take a brief peek at the wiki page², to see the range of beliefs and opinions about the Messiah. Even within the new testament we see disparity with the Pharisee's expecting a triumphant and exultant conquest of Rome, and the Jewish Christian shock at Gentile inclusion.

Perhaps then it is reasonable that Matthew would begin here. To this day there remains contention over the validity of the person of Jesus and fulfilment of the perceived messianic conditions. For example in Isaiah 7:14¹ the word for virgin used is almah which can also be translated to mean young maiden. As such Jews will often argue the virgin birth was not a necessary condition. This is because another word bethulah exists which means virgin. Yet when translated into Greek by Hebrew scholars for the Septuagint the word parthenos was used which means virgin.

For me this isn't a convincing attack on the virgin birth. Ultimately Isaiah may have used almah to indicate that not only would she be a virgin but also a young maiden. Nevertheless given the significant challenge that early Christians faced both in terms of threat to person but also theologically. Matthew may have seen it as therefore necessary to build a compelling case for Jesus the Messiah.

Daniel Chapter 12

Summary

Daniel's vision continues and he is told that the great prince Michael will arise and a great time of trouble will occur in which Daniels people will be delivered. There will be an awakening of many who sleep in the dust some to everlasting life some to shame and everlasting contempt. Daniel is charged to shut up these words and seal the book until the end time appointed.

Daniel observes two others standing on opposite sides of the stream and someone questions the man about the time left. The answer given is unclear and Daniel does not understand. He enquires further but is told to go his way for the words are sealed until the time of the end. 1290 days is specified as the time from when the 'abomination that makes desolate' is established. The man suggest Daniel shall rest and stand in his allotted place at the end of the days.

Imagery and Theme's

As is often the case with prophetic utterances the vision in Daniel 12 is particularly unclear and vague about certain aspects. For example 12:2¹ is almost sufficiently vague to point towards the final judgement but yet the qualifying aspect 'many' rather than 'all' suggests this isn't about this particular time.

As such one could equally infer those who 'sleep in the dust of the earth' might equally allude to Israels position of dishonour among the nations. As such the contrasting elements of everlasting life and everlasting contempt may be the notion that some (like Daniel) remained faithful. These individuals may well be remembered for their faithfulness to the God of Abraham. Others may not have done and so bring contempt upon themselves for permitting the 'sleep' to rob them of their identity.

Whilst I suspect both possibilities are wrong this has given me pause to consider the importance of imagination when handling cryptic texts. I do not feel this is something which we can conclusively decide upon with any degree of certainty and so there is an invitation to imagine possibilities.

Regardless of whether the abomination of desolation is a person or a thing, we can conclude something from the final three chapters of Daniel, specifically that he predicted the following:

1. A future ruler will make a treaty with the people of Israel.
2. The terms of this treaty will be for a “week”—which we take to be a period of seven years.
3. Midway through this time, the ruler will gather his troops and put an end to the sacrifices and offerings in the temple.
4. At that time the ruler will desecrate the temple, setting up some type of sacrilegious object.
5. The desecration of the temple will continue until the judgment of God is finally meted out on the ruler and his followers, 1,290 days (3½ years and 1 month) later.

This bears striking resemblance to Antiochus IV who setup an altar to Zeus in the Temple and sacrificed a pig on the altar. Yet Antiochus did not enter into a covenant with Israel. There are some who consider this is still requiring fulfilment, yet there is no temple any longer so it is perhaps likely that the abomination that causes desolation has been and passed.

Daniel is certainly an interesting book and one which offers both an interesting template for life as an exile, but also beautiful and suggestive imagery which is fuel for the imagination. As with any apocalyptic or prophetic literature it should be handled with care and lightly. After all we only see in part.

Daniel Chapter 11

Summary

Within this chapter Daniel's vision continues to unfold. He witnesses the division of the Greek empire through four future kings. He watches events unfold relating to the kings of the North and the South. He observes Antiochus IV (a vile person) comes to power and then the final conflict between Antiochus and the kings of the North and the south.

Imagery and Theme's

This chapter is enormous and so to explore the imagery and themes would take beyond the scope of what this chapter is intended to deal with. As such I'm going to use this post instead to consider one of the points raised about the authenticity of the prophetic utterances. There is a general concern that the precision with which this book is written is reason enough to believe the book was written after the events described took place.

There has evidently been resistance from the evangelical community who argue that such an approach must undermine confidence in the entire book. Personally I feel this is too simplistic a view. It is based on the assumption that the entire book of Daniel has nothing to offer if the precision of the prophetic utterances are authentic. It fails to consider the possibility that this was a creative way of recording history, and that other aspects of the book have significant value for contemporary readers.

I do not doubt the possibility that such utterances could have been made prior to the unfolding of history. I simply do not feel that what the book of Daniel has to offer is entirely contingent upon their authenticity. This book is incredibly creative and explores a rich array of thematic issues. How to live in exile, the consequences for proud leadership, how to avoid becoming a monster, even foretastes of the kingdom of God. As such if the author chose to record history creatively I have no objection. The bible is full of such examples such as genesis or job to name a few.

Daniel Chapter 10

Summary

Daniel has a vision whilst standing on the banks of the Tigris. Those with him flee and hide themselves but he see's a man clothed in finery with a face like lightning and eyes like burning torches. He hears his word and falls asleep but is set upright. He is assured that God has heard his prayers and he has come to make Daniel understand what is to happen in the latter days.

The man speaks with Daniel and his appearance strengthens Daniel. He questions if Daniel knows why he has come, before claiming he is engaged in a battle with the prince of Persia in which he is assisted by Michael, Daniels Prince. He intends to return to the battle but will first tell Daniel what is written in the book of life.

Imagery and Theme's

One of the challenges of biblical hermeneutics is often how best to break up larger portions of the text. For the purpose of simplicity my revisions here have broken up books into chapter by chapter bites. However this is a prime example of when this doesn't really work. This chapter forms part of a much larger final vision that can be found throughout chapters 10-12. As such we have only seen part of what was revealed.

This vision is distinct so far given there is no bestial element to Daniels account. Yet Daniel has a confrontation with something that is evidently holy [set apart] given his physical response and the flight response of those around him. This one who appears in the likeness of a man offers whilst unnamed offers reassurance to Daniel and speaks to him from the book of Truth.

Unlike chapters 7-9 there are no references to the destruction of the rule of kings to be succeeded by the rule of a heavenly kingdom. This chapter instead seems to act as a prologue for what is to come in subsequent chapters. One can't help but wonder if Daniel suffered from narcolepsy given how often he falls asleep into a vision. This is obviously a modern assumption and certainly there is little evidence for such a supposition, but it is curious that his visions are often proceeded by unplanned sleep.

Interestingly the Tigris river is one of the two rivers referred to in the Enuma Elish as flowing from the eyes of Tiamut following her death at the hand of Marduk. As such this river held great significance to the Babylonians. This vision is a visual feast in the heart of the enemy camp¹, and one can only wonder what the significance of the message to be revealed by this mysterious man will be.

Daniel Chapter 9

Summary

Daniel is greatly troubled by his vision and in prayer confesses both his own sin and the sin of his people. Whilst praying Daniel is visited by Gabriel from an earlier vision who outlines the timeline for this vision that Daniel might understand the vision and God's timeline.

Gabriel explains that seventy weeks are decreed to put an end to the iniquity of the people. In seven weeks there will be the coming of an anointed one. Then for sixty-two weeks Jerusalem will be rebuilt after which the anointed one will be cut off. Then the city and sanctuary will be destroyed and war will ensue. A weeks respite will occur when a covenant is made. This will follow with the end to sacrifice, and one will come who will make desolate.

Imagery and Themes

Notably absent from Daniels prayer of repentance is any notion of blame. God is not to blame for the present calamity but this is a natural consequence of the iniquity of the people. There is clear contrast between the righteousness of God and the shame of the people. Daniels appeal then is to God's zeal for his own name and the reputation of God among the nations.

In the ancient world there was a god for everything. Want your crops to Grow? There's a god you need to satisfy. Want to win your war? A god for that too. Need to make a difficult decision? Yep you guessed it, there's a god you need to consult. As such the shame brought down upon the Hebrews through displacement, the desolation of the temple and it's use for pagan worship, would have tarnished the reputation of the God of Israel. As such the appeal to God's righteousness and his own reputation appears to move the heart of God. The principle here seems to be one by which God rewards concern for the reputation and honour of God vs accusation that he has "forsaken" those he loves.

The clarification of the vision offers some very precise and clear timescales within which events will unfold but nevertheless do not offer the comfort Daniel was perhaps seeking. The notion that one anointed by God will emerge and then be cut off, and the end of sacrifice with the coming of the desolator seems a distinctly suboptimal conclusion. Certainly from a narrative perspective the hope of the restoration of Israel would have been a greater reassurance.

Daniel Chapter 8

Summary

Daniel has a further vision this time of a Ram with huge horns that are broken by a Goat with a single horn that strikes the Ram. The Goats horn is broken and four further horns come up towards the four winds of heaven. From these came a smaller horn that grew even up to the heavens. This horn replaces burnt offerings but a time limitation is given for this.
Daniel seeks to understand the vision and is advised this vision is "for the time of the end". An interpretation is offered and the vision is "sealed up". Daniel is unwell following the vision and appalled by it.

Imagery and Theme's

By far the most abstract of the visions offered by Daniel to date and as such I have little in the way to offer of elucidation. There are again thematic ideas around the divine, the human and the bestial. With kings represented as wild beasts set in a perpetual struggle for domination. Yet there is hope present within even this disturbing passage. A foreshadowing once again of the kingdom with the promise that the sanctuary will be restored to it's rightful state.

Evidently the notion of the abolition of the burnt offerings and "abomination of desolation" the repurposing of the temple for pagan worship is such an anathema to the Israelites that Daniel becomes physically unwell in response to this revelation. Interestingly visions and prophetic dreams revealed in Daniel not only have a spiritual dimension but also a physical one. A considerable deviation from the Pauline notion that the gift of prophecy is only for the up-building of the church. I have always found the disparity between the prophets ass kicking and Paul too contrasting a distinction for comfort. At times I wonder if they even refer to the same gift.

One final reflection - I've often wondered why such fuss was made with regards to idols within the OT and the consumption of food sacrificed to idols in the NT. I suspect this may have something to do with the notion of principalities and powers. When an ideal gains sufficient power to become manifest on the earth (e.g. Athena) this ideal becomes the pursued object rather than the creator God. As such whilst principles are mute to act the living God is not. The relevance here? Kings represent the embodiment of what the culture of the time considers the ideal. Intolerable Kings and unpopular leaders tend to be removed promptly after instigation if they have not consolidated power. The UK's recent flurry of primeministers is a good example of this principle at work.

Daniel Chapter 7

Summary

Daniel has a dream and vision whilst he lays in his bed. We writes down the dream and tells the vision. He behold four winds stirring the sea and four beasts emerge. The first like a lion with eagles wings, the second a bear with ribs in it's mouth and the final like a leopard with four wings. A fourth beast with horns emerges and one of the horns has human eyes and a mouth.

The vision changes to a courtroom in which the ancient of days is seated on a throne and books are opened. The fourth beast is killed and Daniel has a vision of one like a son of man¹ presented before the ancient of days and given everlasting dominion.

The final movement of the vision is Daniel seeking interpretation from one who is present who explains the beasts represent four Kings who will arise out of the earth whilst confirming the saints shall received the kingdom and possess it forever.

Imagery and Themes

This is a complex symbolic passage there is imagery of the four winds of heaven drawing back the waters of chaos for the emergence of four beasts. Read in the context of earlier passage there is a consistency with the images of human rulers becoming monsters as they ignore or oppose the will of God. Perhaps most clearly articulated in Daniel 3 where Nebuchadnezzar literally becomes an animal until the appointed time.

The pattern is consistent throughout Daniel with animal, human and divine beings dominating throughout. Contrast is drawn between those that refuse to bow and survive the furnace and those that bow to idols and are ultimately devoured. Those that plot to kill Daniel with beasts and those that are killed by those same beasts for plotting. Again we see the reorientation that the kingdom of God brings to a corrupted creation.

As with all Prophetic and apocalyptic utterances there is much left up to interpretation and certainly many interpretations have been offered for this passage. One suggestion is that the early chapters consist of folk tales spoken by the Jewish people prior to oppression by Antiochus IV. With Chapter 7 onwards added later to reassure the Jewish people they would survive in the face of this oppression. Others seek to identify the beasts with specific kings or kingdoms that have emerged.

Yet it might be easy to perceive these texts as containing a hidden knowledge rather than recognising them as a climax to a narrative warning about the beastly potential of kings. If the intent was to say something about these Kingdoms the narrative could have been written with considerably less ambiguity. As such this makes me more inclined to accept that what the book speaks plainly of - e.g. the sovereignty of God - is the real message of this Chapter.

Daniel Chapter 6

Summary

Within this chapter Daniel is promoted to a high place and high officials conspire to have him executed by encouraging the King to sign an edict forbidding the worship of other Gods. When he is found praying to God in his room by the officials the King attempts to prevent Daniels death but politically is required to order his execution.

The King prays that God will deliver Daniel and prays and fasts until the following morning after Daniel is cast to the Lions. Ultimately Daniel is delivered and the high officials their wives and children are all cast to the Lions and killed by them. Darius the mede then exults God and order that all tremble before the God of Daniel.

Imagery and Themes

Pride again features in this chapter but on this occasion it's consequences are more subtle. The king is enticed to sign an order compelling his people to worship him for thirty days. Again we find the King powerless to prevent the consequences of his actions and we hear he is disturbed and anguished by this outcome. Yet God is merciful and he demonstrates his capacity to intervene in human affairs by shutting the Lions mouth to prevent Daniels death.

It certainly is a disconcerting thought that not only the High officials but their families were also executed. It certainly leaves a bad taste in the mouth to imagine young children or even infants having bones broken by lions¹. Yet we cannot evade these uncomfortable aspects. They perhaps teach us of the potential for human barbarity, or even act as a symbolic nod to the social implications of poor decision making. In any event Quid scriptum est scriptum².

There might also be perceived to be a subtle message about the Kingdom of God here. Not only in the panegyric proclaimed by Darius at the end of the chapter, but also throughout as we see God's subtle work to bring order from chaos. Ultimately pride led to dis-order with the King of the most powerful Kingdom in existence at the time powerless to bring order from the chaos he had created. Perhaps I read too much into this, but in any case the subtle intonations are there and point forward to the everlasting Kingdom to come.

Daniel Chapter 5

Summary

King Belshazzar throws a feast for a thousand lords and uses the vessels of Gold and silver taken from the temple. Fingers of a human hand appear and write on the plaster wall. Belshazzar is alarmed and when the enchanters, Chaldeans and astrologers cannot offer an interpretation Daniel is sent for. Daniel interprets the writing which is a judgement against Belshazzar. Daniel is elevated and Belshazzar is killed. The Kingdom is then conquered by Darius the Mede.

Imagery and Theme's

A controversial aspect of this passage is undoubtedly the inaccuracy in the recording of King Belshazzar's lineage. The passage makes reference to Belshazzar being the son of King Nebuchadnezzar II utilising the word a-bu-hi which translates as his father. Yet he was actually the son of Nabonidus one of Nebuchadnezzar's successors. To make matters worse the conqueror who inherits Babylon is Darius the Mede but no such King ever existed.

My departure from evangelical Christianity no longer leaves me with a bad taste in the mouth or the compulsion to offer excuses. Quid scriptum est scriptum¹. Ultimately what should concern the reader is the implications rather than the historicity. Certainly up to this point the character of Nebuchadnezzar has seemed somewhat a literary device and with his significantly variable moods and excessive outpouring of praise. As such we might interpret the passage in light of the previous chapter to see a similar narrative emerge.

What seems to be the case in this passage is a further warning about leadership that does not humble itself before God. That there are significant consequences and in this case there is no restoration. The point is made with the death of King Belshazzar. There is evidently an escalation given Belshazzar had the foreknowledge. Strangely as in the case of Nebuchadnezzar the response to bad news is to bestow great honours upon Daniel. Daniel is certainly an interesting literary achievement in some sense, but in others it's really wanting.

Daniel Chapter 4

Summary

Within this passage King Nebuchadnezzar speaks directly of the glory of God. He relates an account of his experiencing a second dream and seeks counsel from Daniel as to it's meaning. Nebuchadnezzar does not heed Daniel's warning about the dream and as such is driven out into the fields to eat grass. His appearance is changed until the time appointed by God whereby he responds with praise to the experience. Nebuchadnezzar then extols and honours the King of heaven,

Imagery and Themes

To say this is a strange account would be an understatement.

Stylistically there is a fantastic structure to this chapter. It begins with Nebuchadnezzar praising God for his signs, wonders and everlasting King. It then concludes again with a panegyric for the Kingdom. Unlike the previous chapters this is all written from the perspective of Nebuchadnezzar. Between each portion of verse dedicated to the praise of God can be found the dream, it's interpretation and the outworking of the dream.

Again we see Daniels skill in oneiromancy put to the test, but on this occasion the King provides the details of the dream. Evidently Daniel is trusted sufficiently to be provided with the details of this second puzzling dream. In it there is a warning from God that Nebuchadnezzar symbolised by the tree will be cut down and restrained from growing back until such a time as God permits his restoration.

Yet Nebuchadnezzar has been somewhat a schizophrenic character within this book thus far recognising the power of God but yet consistently acting against those he has called. As such his disregard for the warning has predictable results. He is humbled before finally restored. This experience appears transformative but it remains to be seen if the change is permanent. Ultimately the key theme of this passage appears to be one urging caution towards pride and the potential consequences as God does not share his glory.

Daniel Chapter 3

Summary

Nebuchadnezzar sets up an image of gold and commands that all people bow and worship but Shadrach, Meshach, and Abednego refuse. They are brought before the king and challenged. The king is enraged by their refusal and condemns them to death by burning in a furnace. They are cast bound into the furnace, but survive without any injury. The king responds to this miracle by decreeing that any who speak against the God of the three will have their house laid to ruins.

Imagery and Themes

Daniel's faith has been tested in Chapter 2 and as such the testing of Shadrach, Meshach, and Abednego appears to be the main feature of this passage. A literal trial by fire. Their refusal to comply with the demands of the King demonstrate a single minded commitment to God. It highlights that attempts by the King to redefine who they are and what they stand for have been ineffective. Despite new identities and the allure of power these young men remain committed to God of Abraham. Nebuchadnezzar by contrast considered in the context of the preceeding chapters appears almost like a divided and impulsive personality. He goes from praising the God of Daniel in chapter 2 to burning this God's servants in a simple turn of the page.

His comment about the fourth man in the furnace being "like a son of the gods"¹ uses the word 'e-la-hin' which is the plural form of gods. An odd turn of phrase and somewhat cryptic. We might be forgiven for mistaking this character for a type of Christ of foreshadowing of the incarnation given the only explaination provided comes from Nebuchadnezzar who asserts the three were saved by an Angel [Mal-a-Keh]. The same word used in Daniel 6:22 for the angel that shuts the mouths of the lions. It also is unaccounted for and somewhat frustrating that the King never asked the three men who the fourth individual directly but assumes this to be an Angel. Jesus or Angel? I guess this will remain unanswered.

Daniel is somewhat notably absent from this passage and it's not particularly clear why. One can wonder why he too was not cast into the fire as presumably he would have been included within the cohort gathered before the King and charged to worship the idol of Gold. We can only assume that either he too was exempt from the charge to do so or he was perhaps absent for reasons of state. Perhaps his actions are not brought to the attention of the King because as the three were provincial leaders there may have been those that aspired politically to have them removed. From a literary perspective we have first Daniel and then the three tested and as such this may have just been outlined for purposes of demonstrating the character of each in turn. In any event the Bible is notably silent on this point and as such we can only speculate.

Daniel Chapter 2

Summary

Nebuchadnezzar has a dream that troubles him and he commands his enchanters and magicians to provide the interpretation without knowing the dream. They object and Nebuchadnezzar orders their execution. The magicians and enchanters lay the problem before Daniel who agree's to interpret the dream. Daniel interprets Nebuchadnezzar's dream and Nebuchadnezzar's response is one of awe at Daniels God and he rewards Daniels efforts with high honours, gifts and ruler over the province of Babylon. Daniels friends sit over the affairs of Babylon and Daniel sits within the Kings court.

Imagery and Themes

Within this chapter we see tensions have arisen within the court of Nebuchadnezzar. Evidently he is distrustful towards the magicians, enchanters and Chaldeans and puts them to the test. If these individuals profess to have knowledge and power that warrants presence within the Kings court then surely they can not only interpret dreams but provide the details of the dream without foreknowledge. Yet the king remains deaf to the claims of the Chaldeans despite protestations that the King demands of men what only the Gods can deliver.

Yet Daniel here acts in faith to arrange an appointment with the King to deliver the interpretation before he has even sought God, or the counsel of his friends for assistance. When the vision is revealed to Daniel in a dream we are treated to a poetic interlude in which Daniel's outpouring of worship in response to the faithfulness of God highlights Daniels recognition that all knowledge and understanding emerges from the Lord. Daniels presentation to the King also highlights this dependency upon the God in Heaven. Interestingly the rationale for the provision of this interpretation is (a) that the King may know it's interpretation, and (b) that the King may know his own mind.

This suggestion makes it almost appear as though the King is disturbed in spirit but cannot articulate what it is that disturbs him. It makes you wonder if this recurrent nightmare so disturbed Nebuchadnezzar that he did not recall it's details. Certainly his response to Daniels interpretation is one in which his heart appears to be laid bare.

As to the dream the vision seems to speak of four successive empires God has given Nebuchadnezzar as a unity. That he will raise up four successive empires that he will later overthrow. The statue itself has great symbolism beginning at the top [heaven] with precious and less common metals, and moving down towards very common and increasingly more robust metals [earth]. There is some disagreement among scholars as to which empires these represent with liberal scholars generally favouring Babylon, Media, Persia and Greece. Whilst more conservative scholars suggest Babylon, Medo-Persia, Greece and Rome. In any case the stone cut that smashes the image and later becomes a mountain seems to allude to the Christ. These great successive empires play a role prior to the ascension of Christ that they do not do afterwards.

In any case Daniel demonstrates his skill not only in oneiromancy but also his total dependency upon God to reveal what "no one can show to the king except the gods"¹. There are parallels that we can draw with the story of Joseph's ascension to a position of power through the interpretation of dreams. Yet perhaps a critical difference here is the response of the King. Nebuchadnezzar recognises that it is God and not Daniel that has acomplished this feat and he is almost submissive to the possibility of being a servant of God.

Daniel Chapter 1

Context

The events of this particular chapter are significant and require a little context setting. Israel is a divided Kingdom following Rehoboam's appointment as King. Rehoboam was Solomon's son and chose to ignore the counsel of the wise preferring instead to please his friends. Judah and Benjamin split therefore from the rest of Israel in around 931BC and remained divided 322 years later when this narrative takes place.

Jehoiakim becomes the eighteenth King of Judah in 609BC and Jewish tradition maintains that Jehoiakim lived in an incestuous relationship with his mother, daughter-in-law and step mother. He was criticised by Jeremiah who insisted on repentance and adherence to the Jewish law. Jehoiakim ordered Jeremiah's death after he prophesied that Jerusalem would be handed over to Bablyon. Generally not a nice dude.

Nebuchadnezzar II was the longest reigning king of the Chaldean dynasty. His name literally means "Nebu¹ watch over my heir". He besieges Jerusalem and ultimately conquers Israel leading to the exile. In three places within the book of Jeremiah Nebuchadnezzar is reffered to as "my servant" indicating God's sovereignty and superiority over who was the most powerful man in the world.

Summary

Nebuchadnezzar besieges and captures Jerusalem and Judah and carries of many of the learned young men including Daniel, Hananiah, Mishael, and Azariah of the tribe of Judah. He appoints his chief Eunuch to oversee their education in the wisdom of the Chaldeans. Daniel chooses not to defile himself with the Kings food and asks the chief Eunuch to permit them to eat only vegetables and drink water, which after testing them he consents to. God grants wisdom and learning and Daniel the understanding in all visions and dreams. Nebuchadnezzar finds these four greater than all the magicians and enchanters in his Kingdom.

Imagery and Themes

There is great significance in the actions of Nebuchadnezzar who demonstrates he understands how to empire build. He proceeds to conduct a brain drain on Judah removing young impressionable, intelligent young men to serve him directly. Furthermore for the four captured he attempts to bestow upon them new identities. The meaning of their Hebrew names spoke of the one true God. Daniel meant God is my judge; Hananiah Yah has been gracious; Mishael who is what God is; Azariah Yah has helped. By contrast their “new” names centered on several Babylonian gods: Beltashazzar Bel² will protect; Shadrach; Meshach; Abednego servant of Nebu or Nergal³. The entymology of two of the names here is unclear and sources differ in interpretation but evidently there is a clear attempt here to assimilate these young men into Babylonian culture.

The consistent reference to learning, understanding, literacy and wisdom both explicitly and symbolically is also of interest. Portraying Daniel as a simple man with a simple faith does him a disservice. Daniel was a learned man clearly exceeding his own wisdom in years with a clear and passionate commitment to God. His proficiency was evidently recognised by the King and his appointment to the court was something that demonstrates his value as an advisor. We can only imagine how conflicted Daniel and his friends must have been.

Mark Chapter 16

Summary

Mary Magdalene and another Mary (not the mother of Jesus) attend the tomb to anoint Jesus and find a young man dressed in a white robe who tells them Jesus is risen. Jesus then appears to Mary Magdalene, to two disciples and finally to eleven disciples. Jesus then charges the disciples to go into all the world and proclaim the gospel to all creation. Jesus is then taken into heaven to sit at the right hand of God.

Imagery and Themes

Women are the first witnesses onto the scene of the resurrection. Again this would have been controversial but entirely consistent with Jesus approach to rejecting the traditional hierarchical structures. Consistent with the idea that without faith it is impossible to please God this very approach leaves the disciples in a situation when again they must learn to act in faith. Ultimately appearing to four witnesses was not sufficient for the disciples who much then be visited and charged to go out into all the world and preach the gospel to all creation.

This preaching to all creation is interesting, and consistent with the notion that the plan was not just good news to humans, but to all creation. The contrast with Mathews emphasis on making disciples of all nations [^1] is stark. As such the coming of the kingdom is about the reorientation of all creation not just the human relationship. Marks Gospel makes this point most strongly.

I also can't overlook the prime example here of why not to make an idol of scripture. Some of the earliest manuscripts do not include 16:9–20 the translators tell me and as such this very much seems to be a later addition. This does not mean that we should discard Marks account but it does give us pause to recognise some of the challenges we face as those that commit ourselves to their study. This are books written by men, inspired by God and as such will contain the kinds of inaccuracies, inconsistencies and mistakes that humans are liable to introduce. For me it is sufficient to be confronted by the contents of scripture. I do not wish or need to defend their content. Like the mirror it is scripture reads us all.

[^1] Matthew 28:16-20

Mark Chapter 15

Summary

Jesus is delivered to Pilate who questions him. Pilate wishes to free Jesus but the Pharisee's push for his execution. Jesus is stripped, beaten, mocked before being crucified. Whilst he is dying he calls out and some believe he called out to Elijah. Eventually Jesus died and his body is taken by Joseph of Arimathea and buried in Joseph's own tomb with a stone rolled against the entrance.

Imagery and themes

Jesus reluctance to acknowledge himself by titles that others give him is noticeable. He neither confirms nor denies his position. If anything he is evasive. This seems significant and consistent with the ideas that Jesus is drawing attention to his humanity; favouring the self elected term "son of man" rather than the titles given by men. He does not allow the perceptions of other to fundamentally redefine himself or his mission and is ultimately committed to the plan laid out to him by the father.

The tearing of the curtain is symbolic as is the confession of the centurion. The division between heaven and earth has been torn apart and now even the gentile nations can recognise the nature of who Jesus was. This is a profound move away from the traditional view of the elitism of the Jewish nation.

What remains interesting here is the notable absence of Jesus family. We are aware he has mothers, brothers and a father; yet only Mary is present at his execution and burial. Even then at a distance. Is this perhaps also an indication that he was not only rejected by his followers but his blood relations too. Or perhaps the hostile environment fostered by his adversaries prevented them taking a more active role. Where is Joseph? Surely a father would attend his own sons execution or burial? He wasn't present when Jesus rejects his mother and brothers. In fact outside of the Christmas narrative we hear very little more about him.

This passage presents more questions than answers.

Mark Chapter 14

Summary

In this passage we arrive at Jerusalem two days prior to the passover feast. Jesus is anointed for death by a woman and defends her against those who become indignant at the cost of her gift. Jesus makes arrangements for his disciples and he to be together during pass over. Jesus breaks bread with his disciples and encourages them to do likewise in rememberence of him.

Jesus foretells his betrayal and Peter's denial, and proceeds to Gethsemane where he prays and his disciples keep watch (but actually fall asleep repeatedly). Jesus is betrayed and arrested and the disciples scatted. Peter then denies Jesus three times and the cock crows.

Imagery and Themes

Following on from what appears to have been an apocalyptic prophecy, this is a sombre passage within which we see preparations made for Jesus death. The annointing is a foreshadowing as is Jesus own predictions. Formerly when questioned up to this point Jesus has never directly addressed the issue of who he is particularly to the religious elite. Yet before the Pharasies he makes the claim. Perhaps this lends creedence to the notion that Jesus deliberately conceals his identity to prevent a premature death.

Curiously one can't but help wondering if the naked young man that flee's in terror during the arrest is the same young man that left disheartened after being told to sell everything and give to the poor. There is no answer here but certainly it's an odd inclusion and leads one to wonder if symbolically demonstrates the cost of following Jesus.

Thematically the communion with his disciples contrasts starkly with his betrayal and 'trial' before judges. This is a serious Jesus. Not the kick ass Jesus we have come to see exhibiting his wisdom in dealings with the religious. Instead he is committed humbly to the events that are about to unfold with a resolute humility. It is moving his compassion for his disciples in Gethsemane and the finality with which he breaks bread. There is a quiet fatalism within this passage which is both unsettling and alarming.

Mark Chapter 13

Summary

Jesus foretells the destruction of the temple and offer signs of the end of the age. Jesus describes with apocalyptic dimensions what this will look like and foretells of his own return. He uses the fig tree as an analogy but warns than nobody knows when this will occur.

Imagery and Themes

This passage is particularly opaque, offering almost an entire chapters worth of response to the question without actually offering much concrete in response.

Firstly the question actually posed by the disciples seems to be targeted at when the destruction of the temple would be accomplished. Jesus doesn't appear to offer an answer in relation to this. In fact the ESV includes subheadings that add the idea Jesus here is talking about the end of the age. This isn't a bad guess given the apocalyptic nature of the description offered in Mark 12, but would appear to be an assumption.

We can gather that the 'labour pains' of the end of the age include wars, earthquakes, and famines. These are not particularly uncommon events in earth history so offer little in the way of details. However there is some useful points that follow immediately after. Namely the warning that many will impersonate

The notion that there will be "such a tribulation as has not been from the beginning of creation" [^1] is of interest. Given the fall, flooding of the whole earth, slavery and exile are pretty horrific tribulations. As such we have reason to be alarmed by this passage if such events pale in comparison.

With regards to the fig tree if we recall back to Mark 11[^2] the parable of the fig tree this represented Israel. Perhaps then this is a symbolic reference once again. It's difficult to say. As with many prophetic texts the salient points are vague and it would be easy to mistake one age for another. Perhaps then this is the reason for the final caution. As one knows that the next season is due perhaps the lesson is we are to be mindful and leave it there.

[^1] Mark 13:9
[^2] Mark 11:20-25

Mark Chapter 12

Summary

Jesus delivers the parable of the vineyard owner, before challenging the Pharasies and Herodians to render unto Ceaser what is his, and to God what is His. The Sadducees seek an answer to a question on marriage and death which Jesus responds to challing their lack of knowledge of the scriptures. One of the scribes enquires of the greatest commandment and Jesus provides the two greatest commandments. The scribe is commended for praising Jesus' knoweldge and right speak and is commended himself for being close to the Kingdom. Jesus teaches in the temples and warns against the duplicity of the scribes, before commending a Widow on her gift from poverty.

Imagery and Themes

The theme of justice pervades this chapter. In the first instance we hear the parable of the vineyard owner who's son is unjustly killed by wicked servants. The apparent commentary here being that of Israel as poor stewards of God's riches and the failure to recognise his authority and ultimate murder of his son. This contrasts with the question about paying taxes which again is fundamentally about justice, and also with regards to the question of "who's wife is she?". Ultimately Jesus avoids each of these pitfalls grasping instead what the true justice of the kingdom entails.

He speaks of the greatest commandment which again is about rendering to each due consideration. To God our first love and to our neighbour what we give ourselves. This again is a reorientation of being from a self centred approach to one that looks outward first towards God and then others. The justice that the kingdom brings therefore is not consistent with worldly personal justice. The kingdom is concerned with the needs of others first. From this position all other things fall into place Jesus tells us.

Finally the chapter concludes with a warning against the public and the private. A firm warning against the spirit of the scribes that merely performs and consumes rather than gifts, and the spirit of the widow that from her poverty a humility gifts all that she has. This profound contrasting of approaches demonstrates with crystal clarity the actions of those who demonstrate a commitment to the purposes of God.

Mark Chapter 11

Summary

Jesus enters Jerusalem in Triumph to the praises of the people. Jesus curses a fig tree that evening. The following day Jesus clears out the temple much to the consternation of the Chief Priest and scribes. Jesus disciples' note that the tree cursed is now dead. Jesus takes the opportunity to talk about prayer. Jesus' authority is challenged by the priest who essentially ask "who do you think you are!". Jesus responds with a question which they refuse to answer and Jesus also refuses to respond.

Themes and imagery

In relation to the arrival of Jesus it has been suggested[^1] that Jesus specifically chose a colt to determine the manner of his entry to Jerusalem to be that of a man of peace. Had Jesus arrived on a Stallion it might have been perceived that he was arriving as a conqueror. The belief was a triumphal Messiah would arrive as a majestic conqueror, whilst a few believed the Messiah would come in a humble way (riding on a colt). This was generally reconciled in the idea that a Triumphal Messiah would arrive if Israel was deemed worth, whereas a humble Messiah would arrive to an Israel that was unworthy. Given Israel perceived themselves as worthy they were not looking out for a humble Messiah.

The fig tree is an interesting point. Was Jesus just having a bad day? No. The point here is the Tree gives the outward appearance of bearing fruit but yet does not bear fruit. The analogy here is drawn with Israel giving the outward appearance of being a fruit bearing tree but nevertheless fruit is absent. As such the object lesson being that faith remains the basis of fruit bearing. That incredible things are possible through Faith in God.

In relation to the final point we note that Jesus defers to John's assessment of him as Messiah. This is an incredibly wise response as if the Chief Priests, Scribes and Elders side with John's assessment then they proclaim Jesus as Messiah. If they speak out against John they risk disapprobation. Ultimately this is a no win situation and so the response is one by which they seek to dodge the point of their own question.

[^1] See the Enduring Word commentary.

Mark Chapter 10

Summary

Jesus is questioned about divorce and defers to Moses but highlights the contextual matters that underpin it's permission. Jesus then blesses children and rebukes his disciples for preventing them attending him. As Jesus is setting off he is approached by a rich young man who consults him on what must done to inherit life [Physical and Spiritual] eternal and leaves disappointed. Jesus uses this as teaching for his disciples.

Jesus again plainly foretells his death. He is then asked by James and John to give them positions of honour. Jesus highlights that they do not know what they ask and again highlights that the greatest is the servant of all. Jesus then heals Bartimaeus, a blind beggar, who is willing to seek out Jesus even at the expense of disapprobation.

Imagery and themes

This passage is full of contrasting imagery. We have a discussion concerning the mechanics of divorce contrasted with the acceptance of children. We have A rich young man seeking eternal life and Jesus foretelling his coming death. We have James and John "blind" to what they ask in seeking a position of honour, contrasted with Bertimaeus who is situated in a place of dishonour [Beggar] blessed by Jesus restoration of his sight.

This serves to drive home the distinctly "otherness" of the kingdom. It contrasts powerfully with what is expected. It does not conform to the expected patterns of this world. Notions of honour, rank, blessing, do not fall as expected. Even life and death do not conform to expected patterns.

We might ask ourselves then what does this reveal to us about the kingdom? Ultimately as discussed the Kingdom does not conform to the patterns of this world. The Kingdom brings a reorientation in accordance with the pleasure and will of God. The will of God does not align itself with the patterns of man. As such there is a basis within scripture for the re-evaluation of values and ideals. Individuals that will follow Jesus should pay attention to this re-evaluation of values.

Mark Chapter 9

Summary

Jesus leads his disciples up a high mountain is transfigured before the disciples before coming down the mountain and healing a boy with an unclean spirit. Jesus foretells his death burial and resurrection to his disciples who try to stop someone casting out demons in Jesus name. His disciples argue about "who is the greatest" and Jesus outlines kingdom hierarchy. Jesus warns against tempting others to sin.

Imagery and Themes

Firstly the transfiguration establishes Jesus as holy, and reveals this aspect of his being to his disciples. Yet his disciples miss the point and Peter in perhaps an attempt maintain this momentary revelation of his divinity suggest remaining. This isn't the plan. Jesus will not be confined to the plans of men.

Elijah (as represented by John the Baptist) was due to come to make all things new but his mission was frustrated by individuals who ultimately conspired to bring about his death Mark 9:12. Jesus foretells similar events will happen to him. Yet those around him again fail to grasp this point.

Jesus also makes two points clear the first being that (1) the hierarchy of the Kingdom is distinct from an earthly hierarchy. Secondly (2) the consequences for those who deliberately lead believers to stumble will be severe.

In relation to (1) this again demonstrated the contrast between the plans of men and the plans of God. Interestingly in relation to (2) Jesus uses "little ones" to describe his followers that might be led astray ¹. A peculiarly consistent choice of term. Perhaps meaning those that are new to faith, or even younger believers.

Never the less it's clear that there are clear attempts to contrast the plans of men with the plans and purposes of God. God will not be contained.

Mark Chapter 8

Summary

Jesus feeds four thousand individuals in the second of two food multiplication miracles. Jesus then refuses to give a sign to the Pharasee's and scolds his disciples for complaining about being without bread after warning them about the leven of the Pharasee's. Jesus then heals a blind man. Jesus enquires of his disciples who he is before revealing in plain language what is about to befall him. When Peter rebukes him he rebukes Peter noting that he is not thinking of the Kingdom.

Imagery and themes

Arguably Jesus in this passage is symbolically demonstrating once again that the kingdom is for the nations not just the Jewish people. Jesus feeds the five thousand near Bethsaida a predominently Jewish town, and there were 12 baskets of food left over (perhaps signifying the twelve tribes of Israel). Whereas when he fed the four thousand in Decapolis (where Gentiles would have been in the majority) there were 7 baskets of food left over) signifying the seven nations surrounding Israel (Canaanites, the Amorites, the Girgashites, the Hittites, the Hivites, the Jebusites and the Perizzites). Arguably one might infer that Jesus here is noting his intent to feed both Jewish and Gentile alike. The Kingdom is for all.

At first reading the passage is a little confusing. The talk of the leven of the Pharisees, and the "Don't you get it!" admonition from Jesus is almost cryptic. Yet if we consider the message in the light of the contextual information. Jesus here has refused to perform a miracle for the Pharisees, who ask for one, but performs miracles for the Gentiles, who do not. The confusion of the disciples is contrasted with Jesus restoring the sight of a blind man.

The passage reaches a climax with Peter open to who Jesus is then immediately missing the point opposes what this means. Jesus rebuke is clear; to follow him is to deny ones self and to pursue a higher purpose laid out for ones life unashamedly. This suggests that perhaps both the Pharisees missed the point expecting the arrival of the Kingdom to be in accordance with their own goals and aims. As thought the purposes of God should realign itself to the purposes of man.

Mark Chapter 7

Summary

Jesus challenges the traditions of the Pharisees claiming they cling to traditions rather than the commandments of God. Jesus then offers a parable with the message it is what comes out of a person rather than what comes into a person that defiles them. Jesus travels to Tyre and Sidon

Imagery and Themes

A key theme from this passage is the notion of clean and unclean. Jesus disciples are criticised for unclean hands used to eat 7:5; Jesus preaches about what defiles (makes unclean) a person 7:15; Jesus heals a child of an gentile with an unclean spirit 7:29-30.

Jesus here addresses notions of what has been traditionally considered unclean and or marginal. There is a clear indication that the old wineskin has failed to recognise what is important and in so doing exchanged the commandments of God for the traditions of men. A clear warning for each successive generation that those who purport to stand in defense of truth run the risk of instead of rejecting it in favour of their own interpretation.

There is a clear challenge here with the gentile woman being graciously granted her request of Jesus despite not being of the right social group. The notion of exclusive attention from YHWH is old wineskin and a foreshadowing of the one new man in Christ with the abolition of division between groups.

Again we see Jesus charge someone he has healed to remain silent yet this only causes them to proclaim his deeds more zealously. Perhaps then an intentional ploy? Perhaps not. It's unclear why at this point, but nevertheless is significant action enough to warrant inclusion within the narrative.

Mark Chapter 6

Summary

Jesus return to Capernaum where he teaches in the synagogue. Many who hear him take offense and Jesus is astonished at their unbelief. Jesus sends out the disciples to preach repentance charging them to take nothing with them and only stay where they are received.

We then learn of Jesus renown spreading even to the attention of the king. The author then relates the events that preceeds the death of the John the Baptist.

Jesus instructs the disciples to withdraw to the desolate place to rest, but is pursued by the crowds. He subsequently feeds over five thousand individuals. Jesus then leaves to travel to Bethsaida, first stopping to pray up the mountain. Jesus commands his disciples to travel but they experience severe weather and he calms the storm yet again walking out to meet them on the sea.

They land at Gennesaret and individuals recognise Jesus and bring the sick to be healed. And as many as touched him or his clothing were made well.

Imagery and Themes

Events in this chapter all hinge upon the identity of Jesus. Jesus is unable to do "might work" in his home town because of their knowledge of him and unbelief in him 6:3.

The disciples are send out in his authority to proclaim the kingdom and call people to repentance 6:7. Furthermore there are those who believe him to be John the baptist raised from the dead 6:16.

We see Jesus compassion for the crowds and despite both he and his disciples needing rest he selflessly gives more of himself that others might be healed and restored 6:34.

Jesus calms a storm for the second time but in the process is mistaken for a ghost 6:49. He is subsequently recognised and ran to bring the sick to him 6:54-55.

As such a significant amount is revealed about the person of Jesus. His power to effect change is contingent upon belief in him to effect change. His compassion for others, his authority, his power to do the seemingly impossible.

Mark Chapter 5

Summary

In this chapter Jesus travels across the sea and heals a man with a demon. This results in the death of over 2000 pigs and as a result, the towns folk are alarmed, and beg him to leave. When Jesus returns across the sea he is approach by Jarius one of the rulers of the synagogue who asks him to heal his daughter. Jesus agrees to go with but the crowd press round on all sides. Jesus is touched by a woman who has been bleeding for many years and she is healed. Jesus acknowledges this and how her faith has healed her. Jesus arrives at Jarius house and the household believes that she is dead. Jesus goes in and commands the little girl to arise which she does.

Imagery and Themes

The theme of this chapter might be best articulated as 'Jesus makes clean'. The demon possessed man is described as a man with an unclean spirit. These ultimately depart from him into pigs which are considered unclean animals that subsequently drown themselves (all 2000 of them) in the sea. This suggests we are in an unclean gentile region, given it would have been unusual fora Jew to keep pigs because of the hygiene laws.

On a different angle, The sea represents chaos, change and renewal. God parts the waters of chaos to plant a garden Gen 1:9-12, or to deliver his people out of Egypt Exo 14:21-25. Yet here the opposite occurs, the water covers or purges the pigs that contain the unclean spirits resulting in death. Parallels seem to exist here with the 'cleansing' of the land during the time of Noah.

We see this clean unclean dynamic present also for the woman with the condition that caused her to discharge blood for 12 years. Despite the press of the crowd around her Jesus is conscious that she has been healed and validates this publicly. Whilst he is still doing so Mark tells us (immediacy is another theme of this particular gospel) that Jarius daughter has died. Bearing in mind that the hygiene laws are clear around being present in the same room as a corpse. Jesus still enters the house, enters the room and takes action to health the little girl. Be it man, woman or child Jesus takes action to make clean.

Interestingly in contrast to his actions so far Jesus instructs the demon possessed man to tell others what God has done for him, yet strictly charges Jarius household not to tell others what has occurred. I wonder if the reason for doing so is to deliberately conceal. Certainly Jarius and his entire household are reputable witnesses. Yet is the man formerly known as legion? Undoubtely stigma is likely to follow him due to his physical appearance (the guy cut himself with stones) and the social implications of his earlier actions. Those kind of memories don't go away in the memories of his local community. As such one does wonder if Jesus is not intentional in his attempts to conceal his identity.

Mark Chapter 4

Summary

Jesus teaches from the sea offering the parable of the sower. He explains this plainly to his disciples noting that the only purpose for concealment is revelation. He uses the analogy of lighting a lamp and concealing this under a basket. Jesus uses further analogy to describe what the Kingdom of God is 'like'. Yet he explains things plainly to his disciples. Jesus then goes out onto the sea with his disciples and a storm arises. Jesus calms the storm and the disciples are fearful questioning who he is.

Imagery and Themes

One recurrent theme from this passage is Jesus desire for individuals to pay attention. There is repeated use of 'hear' in verses 4:9, 4:11, 4:14, 4:23-24, 4:33 among others.

We see this again emphasised within the content of both parable, analogy and borderline cryptic passages. The Parable of the sower communicating the significance of how what is heard is recieved. The analogy of the lamp under a basket emphasising the absurdity of concealing what has been heard. But also the cryptic suggestion that it is necessary to pay attention to what is heard as the measure we used upon hearing will be use to measure us. It is after all easy to draw surface level conclusions based on what we hear plainly. To measure carefully is far more difficult.

Our measure has the potential to 'measure us' because parables are the mirror Jesus holds up towards us to help us to view ourselves. Are we good soil? Do we seek to conceal light under a basket? This is the measure we cannot escape nor help but be confronted by within the parable. If we see this there is opportunity for us to take action (more will be given) but if we don't hear then even the parable is taken from us with no possibility to bear fruit.

Jesus also attempts to describe what the Kingdom of God is like by analogy. Such as the mustard seed producing a large tree; suggestive that whilst the Kingdom sown appears small it has significant implications for the entire ecosystem. But also that the inner workings of such processes are not known or observed by us, yet this does not prevent or inhibit fruitfullness. These are interesting glimpses into what Jesus understands the Kingdom to be.

The chapter conclude with a clear indication of Jesus authority over his environment. He is so indifferent to the existential threat his disciples feel that he is asleep. Water is symbolic of change, cleansing and chaos. In keeping with thematic issues described above, the fear felt by his disciples is relatable. Not only did they face an internal existential challenge because of the mirror of Jesus teaching but also externally faced the prospect of destruction by external forces of chaos and change. Yet Jesus demonstrates authority and power to not only bring change but to halt it.

Mark Chapter 3

Summary

Jesus heals a man with a withered hand on the sabbath and makes enemies of the Pharasee's. He withdraws to the sea in an attempt to escape the crowds. Jesus commans unclean spirits to not reveal who he is.

Jesus goes up the mountain and appoints twelve disciples before going home to Capernaum. His family attempt to silence Jesus and the scribes come down from Jerusalem to speak against him. Jesus accuses them of Blasphemy against the holy spirit and avoids a second attempt of his family to silence him.

Imagery and themes

The theme identified in the previous chapter comes to a head in 3:6 and 3:28-30. Jesus here is in both word and action demonstrating the distinction between the good news of the Kingdom and the corruption of the old wineskin.

Jesus does this elegantly and on each occasion seeking to teach and course correct those who oppose him. In the case of the man with the withered hand Jesus challenges blind obedience to the law. When other seek to discredit him by calling into question the source of his power he warns the dangers of opposition to the advancement of the kingdom.

The author emphasises the shift of power symbolically as Jesus proceeds up the mountain calling up those he desires, and the religious individuals coming down from Jerusalem to accuse. It is consistent with the reordering of creation that is to occur with the coming of the Kingdom.

Interestingly his family attempt to put a stop to proceedings on two occasions once in 3:21 and again in 3:31. His rejection of his family might be seen as consistent with his rejection of the religious establishment. The coming of the Kingdom and adherence to will of God being the first priority from the old order of things.

Were it not for 3:28-30 a casual reader might consider Jesus as having gone the way of many an evangelical pastor; a victim of his own ego. We should however pay attention to what Jesus is saying, his rationale for his actions. This is perhaps most clearly expressed in his discussion of blasphemy of the spirit.

It is suggested that such blasphemy is conscious and hardened opposition to the truth "And the spirit is the one who testifies, because the spirit is truth" 1 John 5:6. This is consistent with the thematic issue in Mark 2 & 3 where opposition from the existing wineskin is a feature.

Mark Chapter 2

Summary

Jesus return to Capernaum and heals a paralytic lowered in through the roof, forgiving the mans sins. He then goes to the sea of Galilee (presumably) and calls Levi and is criticised for associating with sinners. Jesus is questions why his disciples do not fast and responds with a Parable. Jesus's disciples are then criticised for working on the sabbath.

Imagery and themes

One key theme of this passage is the way in which Jesus is a stumbling block to the religious. There is clear disaprobation from those who do not follow him with criticism beginning with his word (forgiveness of sins), his associates (eating with sinners), his actions (not fasting) and finally the actions of those with whom he is associated (his disciples working on the sabbath). This is character demolition.

In relation to his words Jesus does not seek to justify himself but demonstrates his authority. In relation to his association Jesus questions the Pharasee's as to why a physician would visit the healthy. Each challenge in turn is met not with a frantic justification but a clear message that the old paradigm wont contain the good news of the Kingdom.

Jesus here is considered to have failed to uphold the established moral order of things and this is an offense to it's proponents. His rationale is explained in 2:21-22. Here he explains that the new wine that he brings (the good news of the Kingdom) requires a new wineskin to contain it. The old pattern of being is inadequate for the new.

In relation to the actions of his disiples Jesus does not address the matter directly but instead compounds it. Not only does Jesus not excuse his disciples actions, he points out David's even more blatant violation. The point here is a little opaque and perhaps most clearly addressed in Matthew 12:7, a parallel account of Mark 2:23–28. In this version Jesus says, "I desire mercy, and not sacrifice."

There is therefore this notion that the Sabbath is to be a mercy, not a sacrifice, with Jesus proclaiming himself Lord of the Sabbath -If we return to Mark 2 this adds to the picture of Jesus as a merciful Lord. Jesus is expressing here that the Law has a greater purpose than to be followed with blind, careless literalism. There is a meaning behind God's law, and some of God's purposes are higher than others.

On the interesting question of the use of the wrong high priest's name. I wonder here if this is not deliberate. It is almost apt that Jesus uses the wrong name to leave a further puzzle to his readers that points again to the need for mans total dependency upon the mercy of God for understanding.

Mark Chapter 1

Summary

John appears proclaiming a baptism of repentance for the forgiveness of sins as was foretold in the Prophets. All of Judea and Jerusalem are coming out to him confessing sins. John foretells about the promised Messiah and the baptism of the Holy Spirit. The ministry of John ends with the arrival of Jesus and his arrest. We then observe Jesus calling Disciples and performing a series of miracles. Specifically the healing of a man from an unclean spirit, Simon's mother-in-law, and all who were sick or oppressed by demons.

Thoughts

There is a recurrent theme of 'blessing' and 'pestilence' throughout this chapter. These seem to be symbolically linked to the diet of John the Baptist who consumes both honey and locust. The image of honey evokes the image of the fruitfullness that emerges from a land “flowing with milk and honey” (Deut 31:20) and which later becomes “a desert land... a howling wilderness waste” (Deut 32:10). The locust suggestive of the numberless mouths that “consume the years” (Joel 2:25; Deut 28:38). There is also the theme of the 'wilderness' which symbolically represents a trial to be overcome. John himself takes on the hair of the Camel an embodiment of the survivor in the desert place. Jesus withdraws to the desolate place.

Interesting then that John embodies the consumption of both the blessing and pestilence. Perhaps suggesting that his baptism of repentance will be typified by such a diet. The consumption of both the blessing and that which consumes. John is also girded with a leather belt. We read that wood, along with cloth, leather and sackcloth, is rendered unclean by contact with a corpse (Lev 11:32) and must be purified (Num 31:20). Perhaps representing the need for Israels purification from sin.

These themes are recurrent and we observe Jesus receive blessing at his baptism in the form of the Holy Spirit which empowers his ministry and also the subsequent wilderness of temptation. There is also a moving into the 'desolate places' for prayer and ultimately given he could no longer enter the cities.

Jesus evidently seeks to conceal his identity at this point commanding the unclean spirit to be silent, charging the leaper not to reveal what had happened.

Dependence

"As Christians we want to be the forgivers of sins, the lover of men, new incarnations of Christ, saviours rather than saved; secure in our own possession of the true religion, rather than dependent upon a Lord who possesses us, chooses us, forgives us. If we do not try to have God under our control then, at least we try to give ourselves the assurance that we are on His side facing the rest of the world; not with that world facing Him in inifinite dependence, with no security save in Him." ¹

It is a subtle deception that leads the believer to accept he is somehow less dependent upon the grace of God than those he considers to live in opposition to Him. That fine misconception to fill the heart of the believer with the notion that he might stand with Christ facing a world which stands in opposition. That somehow the sin that abounds within the believer is less provocative, less offensive to the God whose name alone was so revered his own people took offense in it's use.

Are we not his workmanship created for good works? One might ask the same question of Oppenheimer's work. But are we not now Holy and blameless a qualification that surely qualifies us to stand with Christ²? None may stand. Does our death-anxiety so rule our heads that we are willing to dispense with the need for the grace of God?

Is it not the very essence of godlessness to live without God? To ignore him and seek to be ones own source and beginning? To live without being indebted and in need of forgiveness? It's easy to forget such was a gift of grace³.

My son is yet to learn the hard lesson that provoking his brother to anger does not justify his behaviour in the eyes of his father. So too perhaps the believer that stands in opposition to culture and adopts the angelic countenance of the contemporary martyr whilst repeatedly prodding culture in the axioms. Nevertheless it is far easier to display ones morale outrage towards others than contend with the reality of one's own deficiencies. I have more than enough of my own with which to contend.

Initial commit

What are you doing?

I enjoy writing. Simply it is the means by which I find a way to articulate thoughts in a reasonably clear fashion. My internal dialogue is often cluttered and as such I find it useful to confront ideas and force myself to articulate what I mean plainly.

This site is a collection of reflection upon the Christian faith as I struggle with sense making about Christ and his interactions with the world.

As my passions include reading, philosophy, theology, writing software and Social Work. The humour and terminology employed (including the title of this first post) reflect these interests. This site was created for my own amusement and as such reflects my own opinions and perspectives which are likely wrong and offensive. Your welcome.

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