Possessions bring responsibility
Commentary
Today's lessons introduce the issue of material wealth with almost as much stringency as the issue of divorce received a week ago. In Mark, the rich man is neither young as in Matthew 19, nor a ruler as in Luke 18. His only distinguishing advantage is his wealth.
The lesson from Amos fits well. Like several other prophets of the Old Testament, Amos saw great detriment from inequities in ancient Israel. The views of the prophets built upon the Old Testament laws about property, indebtedness and provision for the poor.
In the New Testament there is a legal approach to riches (Matthew 6:19-21) as there is for divorce (Matthew 15:31-32). For wealth, however, there are stories, particularly in Luke. The transitory nature of material well-being was emphasized in the story about the man who was planning to build bigger barns (Luke 12:13-21). Neglect of the poor is reprehensible according to the story of the rich man and Lazarus (Luke 16:19-31). Zacchaeus provided an example of a wealthy person who set injustices right and gave half of the remainder to the poor (Luke 19:1-10). The stories take a constructive approach toward wealth.
The same may be said about the story in Mark. When it contemplates the fundamental reality that only God is completely good and that only God, not any human deed, can bring a person into a saving relationship with God, it does not consider total poverty as a counsel of perfection. In contrast, Matthew (19:21) suggests to the rich man, "If you wish to be perfect, go, sell your possessions." Yet, inescapable imperfection does not give an excuse for failure to share wealth with the poor. Even if we do not intend to be like Peter or Paul, there should be room for sacrifice and responsibility.
To the extent that much of our involvement with material goods comes with our participation in worldly society, we have a responsibility to work cooperatively for developing laws and systems that provide all people with opportunities for meeting necessities. For us, this will mean translating the general principles of the Ten Commandments into specifically pertinent practices for our time. Otherwise, we who are doing well are stealing from those who are driven into poverty, in spite of their willingness to work. In the prevalence of this problem, we may perceive why the word "defraud" was added to the more familiar terms in Jesus' summary of the commandments.
OUTLINE I
Responsibility for justice
Amos 5:6-7, 10-15
The passage belongs to a section of prophecy that contains three imperatives of "seek." According to v. 5 the Lord had said, "Seek me and live." The command was addressed to the northern kingdom around 750 B.C. when Israel was separated from Judah to the south.
A. vv. 6-7. Now in the third person, the command is given the second time and begins to clarify why worship has become offensive. It is addressed to the house of Joseph, the two strongest tribes. In a period of prosperity and security, the prophet is threatening destruction because of injustice in society. It remains to be seen how he will define this evil, which he likens to wormwood, a bitter plant.
B. vv. 10-13. Inside the gate of the town which is surrounded by fortified walls, the elders gather to settle disputes. The first reference to them indicates they speak the truth and are despised for it by those referred to in v. 7. Injustice is a mistreatment of the poor. Either a demeaning system of share-cropping or usury for debts or unfair advantage in the market allows those with abundant possessions and power to live in luxury at the cost of the poor. They corrupt the judicial system with bribes. Those who should speak out for truth, as mentioned earlier, now keep silence. They risk the destruction of a society weakened by injustice.
C. vv. 14-15. The final command is more complete and states what is needed for national survival.
OUTLINE II
Christ's superiority
Hebrews 3:1-6
A. v. 1. Church members owe everything to Jesus. They are his brothers and sisters, holy because of the vocation they share as a result of his work. He was sent to them (called apostle only here) and he meditates as their high priest before God. They have been identified with this confession about him since their baptism.
B. v. 2. Jesus and Moses were alike in faithfulness to God, who appointed them both with responsibility "in his house," that is, among the people of faith (Numbers 12:7). Hebrews 9:15-22 speaks of each as meditating a covenant, albeit, not the same covenant.
C. vv. 3-6. Jesus is superior to Moses, as God the builder of the community of faith is superior to the community. More specifically, Moses is servant, Jesus is son, of God.
As one of its purposes, Hebrews shows that revelation in Christ is superior to revelation in the Law of Moses. At first the point is made by referring to angels (1:4-13), because a tradition taught that angels had borne the Law to earth (2:2). Now Moses, who received the Law, has become the topic for similar comparison. The greatest work of Moses, however, was not the Law but "to testify to the things that would be spoken later," namely, Christ.
As son, Christ would rule over the house in a way no servant could. We Christians are that house, so long as we retain the confidence that shuns faithlessness.
OUTLINE III
Sacrifice in discipleship
Mark 10:17-30
A. vv. 17-18. The issue is goodness. When the man calls Jesus good, Jesus proceeds to teach the transcendent nature of true and complete goodness. This introductory exchange provides a context for the exacting ethic that follows.
B. vv. 19-20. The second table of the Ten Commandments provides Jesus a common ground for discussing morality. "Defraud" is an inexplicable insertion in the traditional list.
C. vv. 21-22. Jesus did not accuse the man of self-righteousness, but seems to have wished he might become a disciple. So there is a more specific context for discussing the man's wealth. "Treasure in heaven" did not attract him, even though he began with a concern for "eternal life."
D. vv. 23-27. As the disciples take over in the conversation, their sacrifices become the topic. Still they are shocked by the bluntness of Jesus' statements about wealth. Interpretations are wrong that try to soften the contrast between a needle's eye and a camel. The same kind of hyperbole speaks of swallowing a camel in Matthew 23:24. When Jesus says that ultimately only God can bring salvation, he is consistent with his assertion about goodness at the beginning of the lesson.
E. vv. 28-30. The disciples have made the kind of sacrifice that Jesus had asked of the man and it includes more than material goods. Only here in Mark does Jesus mention compensating factors in earthly life as well as in the age to come.
The lesson from Amos fits well. Like several other prophets of the Old Testament, Amos saw great detriment from inequities in ancient Israel. The views of the prophets built upon the Old Testament laws about property, indebtedness and provision for the poor.
In the New Testament there is a legal approach to riches (Matthew 6:19-21) as there is for divorce (Matthew 15:31-32). For wealth, however, there are stories, particularly in Luke. The transitory nature of material well-being was emphasized in the story about the man who was planning to build bigger barns (Luke 12:13-21). Neglect of the poor is reprehensible according to the story of the rich man and Lazarus (Luke 16:19-31). Zacchaeus provided an example of a wealthy person who set injustices right and gave half of the remainder to the poor (Luke 19:1-10). The stories take a constructive approach toward wealth.
The same may be said about the story in Mark. When it contemplates the fundamental reality that only God is completely good and that only God, not any human deed, can bring a person into a saving relationship with God, it does not consider total poverty as a counsel of perfection. In contrast, Matthew (19:21) suggests to the rich man, "If you wish to be perfect, go, sell your possessions." Yet, inescapable imperfection does not give an excuse for failure to share wealth with the poor. Even if we do not intend to be like Peter or Paul, there should be room for sacrifice and responsibility.
To the extent that much of our involvement with material goods comes with our participation in worldly society, we have a responsibility to work cooperatively for developing laws and systems that provide all people with opportunities for meeting necessities. For us, this will mean translating the general principles of the Ten Commandments into specifically pertinent practices for our time. Otherwise, we who are doing well are stealing from those who are driven into poverty, in spite of their willingness to work. In the prevalence of this problem, we may perceive why the word "defraud" was added to the more familiar terms in Jesus' summary of the commandments.
OUTLINE I
Responsibility for justice
Amos 5:6-7, 10-15
The passage belongs to a section of prophecy that contains three imperatives of "seek." According to v. 5 the Lord had said, "Seek me and live." The command was addressed to the northern kingdom around 750 B.C. when Israel was separated from Judah to the south.
A. vv. 6-7. Now in the third person, the command is given the second time and begins to clarify why worship has become offensive. It is addressed to the house of Joseph, the two strongest tribes. In a period of prosperity and security, the prophet is threatening destruction because of injustice in society. It remains to be seen how he will define this evil, which he likens to wormwood, a bitter plant.
B. vv. 10-13. Inside the gate of the town which is surrounded by fortified walls, the elders gather to settle disputes. The first reference to them indicates they speak the truth and are despised for it by those referred to in v. 7. Injustice is a mistreatment of the poor. Either a demeaning system of share-cropping or usury for debts or unfair advantage in the market allows those with abundant possessions and power to live in luxury at the cost of the poor. They corrupt the judicial system with bribes. Those who should speak out for truth, as mentioned earlier, now keep silence. They risk the destruction of a society weakened by injustice.
C. vv. 14-15. The final command is more complete and states what is needed for national survival.
OUTLINE II
Christ's superiority
Hebrews 3:1-6
A. v. 1. Church members owe everything to Jesus. They are his brothers and sisters, holy because of the vocation they share as a result of his work. He was sent to them (called apostle only here) and he meditates as their high priest before God. They have been identified with this confession about him since their baptism.
B. v. 2. Jesus and Moses were alike in faithfulness to God, who appointed them both with responsibility "in his house," that is, among the people of faith (Numbers 12:7). Hebrews 9:15-22 speaks of each as meditating a covenant, albeit, not the same covenant.
C. vv. 3-6. Jesus is superior to Moses, as God the builder of the community of faith is superior to the community. More specifically, Moses is servant, Jesus is son, of God.
As one of its purposes, Hebrews shows that revelation in Christ is superior to revelation in the Law of Moses. At first the point is made by referring to angels (1:4-13), because a tradition taught that angels had borne the Law to earth (2:2). Now Moses, who received the Law, has become the topic for similar comparison. The greatest work of Moses, however, was not the Law but "to testify to the things that would be spoken later," namely, Christ.
As son, Christ would rule over the house in a way no servant could. We Christians are that house, so long as we retain the confidence that shuns faithlessness.
OUTLINE III
Sacrifice in discipleship
Mark 10:17-30
A. vv. 17-18. The issue is goodness. When the man calls Jesus good, Jesus proceeds to teach the transcendent nature of true and complete goodness. This introductory exchange provides a context for the exacting ethic that follows.
B. vv. 19-20. The second table of the Ten Commandments provides Jesus a common ground for discussing morality. "Defraud" is an inexplicable insertion in the traditional list.
C. vv. 21-22. Jesus did not accuse the man of self-righteousness, but seems to have wished he might become a disciple. So there is a more specific context for discussing the man's wealth. "Treasure in heaven" did not attract him, even though he began with a concern for "eternal life."
D. vv. 23-27. As the disciples take over in the conversation, their sacrifices become the topic. Still they are shocked by the bluntness of Jesus' statements about wealth. Interpretations are wrong that try to soften the contrast between a needle's eye and a camel. The same kind of hyperbole speaks of swallowing a camel in Matthew 23:24. When Jesus says that ultimately only God can bring salvation, he is consistent with his assertion about goodness at the beginning of the lesson.
E. vv. 28-30. The disciples have made the kind of sacrifice that Jesus had asked of the man and it includes more than material goods. Only here in Mark does Jesus mention compensating factors in earthly life as well as in the age to come.
