Community Priorities
Commentary
During this time of the Epiphany season, we might be seeking voices or signs as to what priorities God has in mind for us as Christians and a community of faith. David R. Samson has written a book entitled Our Tribal Future: How to Channel our Foundational Human Instincts. Samson has many points as to how tribal thinking effects our life choices and priorities. The tribal instinct all humans possess, “is the instinct to belong to a nested group — a tribe — that uses symbols that represent a shared reality to identify membership. For good or ill, we all have it.” Tribalism stays with humans from the day we are born. “Surprisingly, neither expertise, intelligence numeracy, nor political ideology serve to inoculate a person from being tribal.” (Samson, 4-5).
To underscore the point of tribal priorities, Samsons cites what he calls “The Trust Test.” You are riding in a trolly without functioning brakes. On one current track stand five people who are certain to be killed if the trolly continues on its path. You have access to a switch that would divert the trolly to another track, but another individual stands there. The person will be killed if the switch is activated. So do you switch tracks or not?” Samson suggests the person will make the choice that is in harmony with his or her group, logic, reason, or numerical utilitarianism aside — what outcomes preserves the harmonious outcome for your group? (Samson, X).
As this might apply to modern religion in America, Samson cites the March 20, 2021 Gallup survey regarding emptying places of worship in America. In 1999, 70% of Americans were members of houses of worship. In 2020, this has dipped down to 47%. Ritual and religion still play a major role in communities and yes, tribes. Top-down religious institutions may no longer rely on express allegiance. But rather the sacred values and rituals of any given faith community transcends the formal names of organizations. A quick example might an otherwise church unaffiliated group of mothers finds a Mothers of Preschoolers program has daily rituals and values they desire for their children — though they may or may not agree with the host church’s theology. This new tribe of moms sees beyond the name on the building.
This leads us to our three lessons today in Epiphany. Each text suggests a priority for values and rituals for a people of faith who may or may not agree with a given church’s doctrines, views on social issues and even interpretation of scripture. Deuteronomy promotes the baseline teachings of the Ten Commandments found in Deuteronomy 5, particularly avoid charms, omens and magical incantations as rituals. 1 Corinthians 8 wants community members to consider believers who are new and young in the faith. Mark 1 has a healing Messiah simply appearing out of nowhere entering a Capernaum synagogue both teaching and healing. Each text reflects a community’s priorities in some manner or form. [Samson, David R., Our Tribal Future: How to Channel our Foundational Human Instincts into a Force for Good, New York, NY: St. Martin’s Press, 2023].
Deuteronomy 18:15-20
The words in this text are spoken by Moses. There have been contested theories on the entire Book of Deuteronomy and books such as 1 and 2 Kings, which contain Deuteronomy evaluations of good and bad behavior for leaders. Probably the book found its editing in a wisdom and scribal circles in Israel around the 6-8th Centuries BCE. For the purpose of this article, I shall simply use the term of Moses, as the authoritative speaker of this text. I have little problems with assuming scribal and editorial writers may have shaped the texts. The bottom line is they are products of the faith community.
The text assumes that Moses is the exemplary prophet. He served as a mediator between God and the people (Deuteronomy 5). A suffering servant of a kind for taking God’s wrath on himself on behalf of an ungrateful people.
This text is a warning regarding various uses of pagan rituals, omens, incantations and other rituals to seek God’s attention. In the Samson book referenced above, the author says modern Americans do abandon their traditional religious beliefs and opt for practices in other religions, which Judeo Christianity might call “pagan,” 237). Deuteronomy’s history is an attempt to keep the community of faith on the “guard rails” or running into dangerous pagan practices such as infanticide, patricide and using hallucinogenic drugs to justify beheadings (Von Rad, 250-251).
The baseline is the Ten Commandments in Deuteronomy particularly the Deuteronomist insertion of, “You shall not make for yourself an idol, whether the form of anything that in heaven above, or that is on the earth beneath. You shall now bow down to them or worship them;” Deuteronomy 5:8-9a. This is part oft Moses’ farewell address to the people before they enter the land of Canaan, knowing that the Ten Commandments are needed as the people might be tempted to assimilate into the various forms of Canaanite religion in many forms.
The prophet is also a major theme here. Moses does foresee God will send future prophets. Christians may interpret such prophets as John the Baptist or possibly Jesus of Nazareth. Neither contradicts the basic teachings of the Ten Commandments given in Deuteronomy 5. Testing for true or false prophets is whether their words come to pass or occur. On the surface, this may sound simple, but prophets such as Jeremiah had to wait for many years to see his words fulfilled.
This text establishes that the teachings of Moses in Deuteronomy are true and trustworthy. They are the foundational teachings for the tribes of Israel. Second, God does send prophets who will be in harmony with Moses and his teachings. The purpose of both is to keep the community and its priorities intact as they enter a land with rival gods and religious practices using objects, magical tricks and foreign words or incantations.
For sermon paths, I like to stick to the basic path of Deuteronomy’s basic skeletal teachings of the Ten Commandments because they are given for the good of the whole community. I might ask my catechism class, “Which commands do you find the easiest to keep and which are a real challenge?” Not making wrongful use of God’s name and coveting usually are at the top of the list of difficult challenges. Murder, adultery, and stealing are usually not a problem for most students.
Not bearing false witness is one command I often find to be problematic. People do find it easy to lie by omission or keeping silent in allowing a person in power to make assumptions about rival workers tempting. People also will split word meanings, and definitions in order to create a deceptive image. One example I have seen is, “Did the pastor visit grandma in the hospital?” One divisive person may respond, “No pastor was to be found.” Whereas another person would reply grandma’s daughter flew in from out of state and wants the hospital to respect HIPPA rules against divulging patient information. Rumors still gets out that, “Pastor did not visit grandma in the hospital.” Such illustrations occur in any workplace. If the person has a track record of following the commands, false accusations become more difficult to prove.
Another sermon path I like is, “Do we believe in prophets who say things we do not like to hear but need to hear?” If so, is safer to have a layperson who is not on the church’s payroll to make such acclamations? Maybe, clergy should not be paid, but work on a volunteer basis in order to be prophetic? [Sources: Miller, Patrick, Interpretation, A Bible Commentary for Teaching and Preaching: Deuteronomy, Louisville, KY: Westminster John Knox Press, 1990); Von Rad, Gerhard, The Old Testament Library: Deuteronomy, Louisville, KY: Westminster John Knox Press, 19660) Von Rad, Gerhard, Old Testament Theology, volume1, Louisville, KY: Westminster John Knox Press, 2001 edition)].
1 Corinthians 8:1-13
What kind of knowledge builds up the fellowship and what kind of knowledge weakens the same fellowship of Christians? This text points out that Paul as a monotheist, does not believe he existence of any other gods beside the God of Israel. The broader Roman community still believes in many gods and sacrifices meat to them. Leftover meat goes to the open market for sale. While Jewish food laws prevent Jewish households from eating any other and kosher or Jewish prepared meals, not all poor people can afford such Jewish meat. Therefore, purchasing meat in the open market which might have been blessed in the name of a false god, costs less than the Jewish meat. Is it permissible to purchase and eat such meat?
One set of commentators suggests a preaching path of knowledge or “gnosis,” for this text to determine how one uses their knowledge and from which source is it derived? A modern practical application might be for preparation of church leaders in times when costs of clergy salary compensation rise as church budgets struggle. Is face-to -face or on-site church leaders trained at a Bible college/seminary as good as one trained on a distance learning site while remaining in their living quarters or home office? How much knowledge is needed for church leaders, when distance learning costs are considerably less? What does one say to church leaders who did go away to a given college or seminary campus setting for person or face-to-face training, and took on the debt and relocation burdens?
Another path to consider in this text is that weak faith and faith where a person is more seasoned, but may or may not lack patience with those who are new converts to the church? In this case in 1 Corinthians 8, Paul is addressing a situation of pagan converts to Christianity who use to practice eating meat sacrificed to idols. Now as new church members, those seasoned Christians who hold Paul’s view that there is only one God believe eating such meat sacrificed to pagan gods is adiaphora, as such gods do not even exist? How does one use their knowledge? It might be equal to a person who has a rabbit’s foot hanging from their rear window mirror or horse shoe over their doorway — who really believes that such superstition is real.
The 1 Corinthians 8 text suggests Christians are to use their knowledge in most loving way they can do so in order to build up the fellowship. A frequent example might be regarding use of alcoholic wine in church communion services. One can go to John 2 and point out when Jesus made water into wine, it was not grape juice. The Greek word is indeed “oinon,” meaning the kind of wine that guests can get drunk. However, if there are people within the congregation who have struggled with alcohol addiction issues, it may be prudent to have grape juice options available for communion. Also, in a post COVID era, when identifying a family still wearing masks as a precautionary measure, it may be wise make the small communion packets with wafer and small plastic container kits available. This might be an example of being loving to those who are cautious due to past experiences with addiction or illnesses. It builds up the fellowship with the knowledge that is available.
Finally, there is the concern of how much of an example does a church leader have to embody in daily living? In times of scandal, can church leaders to drinking establishments with varied clientele of many sexual orientations? That is can a pastor or church council leader attend a Gay or Transgender bar without offending somebody in the congregation for which such sexuality issues are still an unsettled matter? How much power does one give to avoid being a “stumbling block to the weak,” (1 Corinthians 8:9)
Before one is quick to answer such questions, there was a time in America where tobacco consumption was openly practiced in: hospitals, restaurants, school teacher’s lounges and lobbies of community buildings. Knowledge related to secondary smoke causing cancer and other illnesses has changed this practice. So, what does one say to a family member who still likes to smoke cigarettes outside or behind the church building? Again, Paul’s counsel would be what builds up and what weakens the fellowship. Another quick example might be a 12 Step Alcoholics Anonymous group abstains from any alcoholic drinks. Immediately after their meeting, they all rush outside into the parking lot and light up cigarettes. In this setting what builds up and what tears down the fellowship?
1 Corinthians is an uncontested letter of Paul, dated around 53-54 CE. He addresses many problems and conflicts throughout this book and 2 Corinthians. One interpretative lens for deal with any issue in these books is the 1 Corinthians 13, “love chapter” commonly read at weddings. “And now faith, hope and love abide. These three; and greatest of these is love” (1 Corinthians 13:13). The Greek word used here is “agape” or unconditional love. [Sources: Bruce, F. F., The New Century Bible Commentary: I & II Corinthians, (Grand Rapids, MI: Wm. B Eerdmans, 1971); Witherington, Ben, Conflict & Community in Corinth: A Socio Rhetorical Commentary on 1 and 2 Corinthians, (Grand Rapids, MI: Wm. B. Eerdmans, 1995)].
Mark 1:21-28
This text has a parallel with Luke 4:31-37. This text relates to the First Lesson in Deuteronomy 18 in that Jesus uses no incantations, magic words, props, ceremonies or rituals to cast out the demons or unclean spirits. Therefore, it is reasonable as a Christian to see this Jesus event as described here as an interpretative lens for the Deuteronomy 18 lesson regarding a future prophet. This is important as it solidifies a direct link between the Hebrew Scriptures and earliest written gospel in the New Testament with a Jewish Jesus.
The text does not occur in Jesus’ hometown, but rather Capernaum where much of his ministry occurs. This might suggest that remaining the northern region of one’s upbringing but not in the hometown itself fertile place for ministry. One modern example is a pastor may not feel comfortable doing ministry their home state, but still remains in the region of the country such as the midwest, southern or west coast states etc.
In Mark, Jesus moves rapidly, and takes initiative in doing ministry, rather than waiting for an invitation. Exorcism of casting this demon out of the man in the synagogue parallels with Jesus’ teaching and healing ministry. Practically, a congregation’s teaching ministry may also have components of healing and identifying demons [from a person’s present or past] to make the lessons more effective. One example might be any number of Hebrew Scripture stories about women such as Ruth, Esther or yes, Jezebel could point to past times of pain which still haunt a person with relationship issues. Identifying it by bringing the demon to surface and pointing out various biblical responses is one way of using the authority (Greek, “exousia” where we get executive) come alive at place for healing in a person’s faith journey.
In Judaism, God’s divine authority is mediated through the Holy Scriptures. In this case Jesus encounters the whole demonic world. One possible preaching path might be to ask if people really believe in demons from the underworld to explain evil, or is such acts of wicked destruction simply a result humans make bad or selfish choices that impact other peoples’ lives?
Another point made throughout Mark’s Gospel is that every other force or person knows exactly who Jesus is, except his disciples. The demons clearly identify Jesus as, “The Holy One of God” (Mark 1:24). As much violence and natural disasters have their seasons on the news, has evil won the day? Do people believe there is a cosmic battle occurring between good and evil force, with evil seeming to winning he day at times?
Jesus silents the unclean spirits. Much has been written about this messianic secret which begins in Mark 1 and continues throughout the gospel. Possibly future lessons where this more apparent might be better weeks to preach on that idea (such as Mark 9:9 when Jesus instructs Peter, James and John not talk about the Transfiguration).
Another path to explore is the crowds viewed Jesus’ act of casting out the unclean spirit as a “new teaching” and even Jesus’ authority. What sorts of acts of ministry might be considered a “new teaching” today? Possibly the use of artificial intelligence in many forms has many news media outlets concerned and asking questions. What of smaller, financially strapped churches who have little funds for any teaching or media materials beyond those with minimal costs and no upgrades to worry about?
Finally, the text concludes with Jesus’ fame throughout the surrounding region of Galilee (Mark 1:28). Where does the idea of “fame” fit into the formula of many Christian churches? One obvious identity marker is when a church creates a larger building with modern conveniences, food courts, gymnasiums, theatre modelled sanctuaries, and often such churches have multiple campuses at other locations and towns. If the gospel is faithfully being proclaimed, why worry? What is to be of the future of the traditional white church or Gothic liturgical church buildings in the community? What kind of fame is the priority of the faith community these days? Has the “Little House in the Prairie” television series type of town and country church run its course or needs to close its doors? Is a prerecorded media cast sort of worship service to be the new norm? Can healing, identifying demons and teaching remain as high of a community priority here? [Boring, Eugene M. The New Testament Library: Mark, (Louisville, KY: Westminster John Knox Press, 2009); Maloney, Francis J., The Gospel of Mark: A Commentary, (Peabody, MA: Hendrickson Publishers, 2002)]
Application
What do we mean by the “Holy One of God” today? Do we even know what the word “holy” means? Is this shorthand for an outmoded religious idea of past times which our ancestors cherished? That is, what practices, actions and daily commitments are set aside for the purposes of wisdom, justice, and beauty in honor of a higher power? 12 Step groups often begin and or conclude with the “serenity prayer.”
The traditional church building had Gothic altar had such symbols with altar rails, communion tables, lecterns and pulpits. Even the basic country white church had a pulpit with a Bible on its pews or front of pews, and possibly a cross on a small altar. Has modern Christian rock worship concert hall model become the new “holy” space? A suggestion some local clergy make in my area is every house have a family altar or sorts where the Bible sits along with devotional booklets, possibly a candle. This is the modern version of an upper room of sorts to retreat within a household.
Alternative Application
Where does power come from in the local church? Does the judicatory have the last word due its ownership of the building? Which church leaders have the final say? Clergy authority varies in certain denominations. Church councils often have ultimate authority but the time to meet and discuss can linger into months if not years. Some churches call a “leadership team” who makes the decisions. Also, who has the final word as to how certain biblical texts are interpreted, taken literally, metaphorically or simply written to the context of past times and cultures? In recent times, this has been a core set of questions regarding ordination of female and other sexual orientation leaders as well as use of the church sanctuary for the use of same sex weddings.
To underscore the point of tribal priorities, Samsons cites what he calls “The Trust Test.” You are riding in a trolly without functioning brakes. On one current track stand five people who are certain to be killed if the trolly continues on its path. You have access to a switch that would divert the trolly to another track, but another individual stands there. The person will be killed if the switch is activated. So do you switch tracks or not?” Samson suggests the person will make the choice that is in harmony with his or her group, logic, reason, or numerical utilitarianism aside — what outcomes preserves the harmonious outcome for your group? (Samson, X).
As this might apply to modern religion in America, Samson cites the March 20, 2021 Gallup survey regarding emptying places of worship in America. In 1999, 70% of Americans were members of houses of worship. In 2020, this has dipped down to 47%. Ritual and religion still play a major role in communities and yes, tribes. Top-down religious institutions may no longer rely on express allegiance. But rather the sacred values and rituals of any given faith community transcends the formal names of organizations. A quick example might an otherwise church unaffiliated group of mothers finds a Mothers of Preschoolers program has daily rituals and values they desire for their children — though they may or may not agree with the host church’s theology. This new tribe of moms sees beyond the name on the building.
This leads us to our three lessons today in Epiphany. Each text suggests a priority for values and rituals for a people of faith who may or may not agree with a given church’s doctrines, views on social issues and even interpretation of scripture. Deuteronomy promotes the baseline teachings of the Ten Commandments found in Deuteronomy 5, particularly avoid charms, omens and magical incantations as rituals. 1 Corinthians 8 wants community members to consider believers who are new and young in the faith. Mark 1 has a healing Messiah simply appearing out of nowhere entering a Capernaum synagogue both teaching and healing. Each text reflects a community’s priorities in some manner or form. [Samson, David R., Our Tribal Future: How to Channel our Foundational Human Instincts into a Force for Good, New York, NY: St. Martin’s Press, 2023].
Deuteronomy 18:15-20
The words in this text are spoken by Moses. There have been contested theories on the entire Book of Deuteronomy and books such as 1 and 2 Kings, which contain Deuteronomy evaluations of good and bad behavior for leaders. Probably the book found its editing in a wisdom and scribal circles in Israel around the 6-8th Centuries BCE. For the purpose of this article, I shall simply use the term of Moses, as the authoritative speaker of this text. I have little problems with assuming scribal and editorial writers may have shaped the texts. The bottom line is they are products of the faith community.
The text assumes that Moses is the exemplary prophet. He served as a mediator between God and the people (Deuteronomy 5). A suffering servant of a kind for taking God’s wrath on himself on behalf of an ungrateful people.
This text is a warning regarding various uses of pagan rituals, omens, incantations and other rituals to seek God’s attention. In the Samson book referenced above, the author says modern Americans do abandon their traditional religious beliefs and opt for practices in other religions, which Judeo Christianity might call “pagan,” 237). Deuteronomy’s history is an attempt to keep the community of faith on the “guard rails” or running into dangerous pagan practices such as infanticide, patricide and using hallucinogenic drugs to justify beheadings (Von Rad, 250-251).
The baseline is the Ten Commandments in Deuteronomy particularly the Deuteronomist insertion of, “You shall not make for yourself an idol, whether the form of anything that in heaven above, or that is on the earth beneath. You shall now bow down to them or worship them;” Deuteronomy 5:8-9a. This is part oft Moses’ farewell address to the people before they enter the land of Canaan, knowing that the Ten Commandments are needed as the people might be tempted to assimilate into the various forms of Canaanite religion in many forms.
The prophet is also a major theme here. Moses does foresee God will send future prophets. Christians may interpret such prophets as John the Baptist or possibly Jesus of Nazareth. Neither contradicts the basic teachings of the Ten Commandments given in Deuteronomy 5. Testing for true or false prophets is whether their words come to pass or occur. On the surface, this may sound simple, but prophets such as Jeremiah had to wait for many years to see his words fulfilled.
This text establishes that the teachings of Moses in Deuteronomy are true and trustworthy. They are the foundational teachings for the tribes of Israel. Second, God does send prophets who will be in harmony with Moses and his teachings. The purpose of both is to keep the community and its priorities intact as they enter a land with rival gods and religious practices using objects, magical tricks and foreign words or incantations.
For sermon paths, I like to stick to the basic path of Deuteronomy’s basic skeletal teachings of the Ten Commandments because they are given for the good of the whole community. I might ask my catechism class, “Which commands do you find the easiest to keep and which are a real challenge?” Not making wrongful use of God’s name and coveting usually are at the top of the list of difficult challenges. Murder, adultery, and stealing are usually not a problem for most students.
Not bearing false witness is one command I often find to be problematic. People do find it easy to lie by omission or keeping silent in allowing a person in power to make assumptions about rival workers tempting. People also will split word meanings, and definitions in order to create a deceptive image. One example I have seen is, “Did the pastor visit grandma in the hospital?” One divisive person may respond, “No pastor was to be found.” Whereas another person would reply grandma’s daughter flew in from out of state and wants the hospital to respect HIPPA rules against divulging patient information. Rumors still gets out that, “Pastor did not visit grandma in the hospital.” Such illustrations occur in any workplace. If the person has a track record of following the commands, false accusations become more difficult to prove.
Another sermon path I like is, “Do we believe in prophets who say things we do not like to hear but need to hear?” If so, is safer to have a layperson who is not on the church’s payroll to make such acclamations? Maybe, clergy should not be paid, but work on a volunteer basis in order to be prophetic? [Sources: Miller, Patrick, Interpretation, A Bible Commentary for Teaching and Preaching: Deuteronomy, Louisville, KY: Westminster John Knox Press, 1990); Von Rad, Gerhard, The Old Testament Library: Deuteronomy, Louisville, KY: Westminster John Knox Press, 19660) Von Rad, Gerhard, Old Testament Theology, volume1, Louisville, KY: Westminster John Knox Press, 2001 edition)].
1 Corinthians 8:1-13
What kind of knowledge builds up the fellowship and what kind of knowledge weakens the same fellowship of Christians? This text points out that Paul as a monotheist, does not believe he existence of any other gods beside the God of Israel. The broader Roman community still believes in many gods and sacrifices meat to them. Leftover meat goes to the open market for sale. While Jewish food laws prevent Jewish households from eating any other and kosher or Jewish prepared meals, not all poor people can afford such Jewish meat. Therefore, purchasing meat in the open market which might have been blessed in the name of a false god, costs less than the Jewish meat. Is it permissible to purchase and eat such meat?
One set of commentators suggests a preaching path of knowledge or “gnosis,” for this text to determine how one uses their knowledge and from which source is it derived? A modern practical application might be for preparation of church leaders in times when costs of clergy salary compensation rise as church budgets struggle. Is face-to -face or on-site church leaders trained at a Bible college/seminary as good as one trained on a distance learning site while remaining in their living quarters or home office? How much knowledge is needed for church leaders, when distance learning costs are considerably less? What does one say to church leaders who did go away to a given college or seminary campus setting for person or face-to-face training, and took on the debt and relocation burdens?
Another path to consider in this text is that weak faith and faith where a person is more seasoned, but may or may not lack patience with those who are new converts to the church? In this case in 1 Corinthians 8, Paul is addressing a situation of pagan converts to Christianity who use to practice eating meat sacrificed to idols. Now as new church members, those seasoned Christians who hold Paul’s view that there is only one God believe eating such meat sacrificed to pagan gods is adiaphora, as such gods do not even exist? How does one use their knowledge? It might be equal to a person who has a rabbit’s foot hanging from their rear window mirror or horse shoe over their doorway — who really believes that such superstition is real.
The 1 Corinthians 8 text suggests Christians are to use their knowledge in most loving way they can do so in order to build up the fellowship. A frequent example might be regarding use of alcoholic wine in church communion services. One can go to John 2 and point out when Jesus made water into wine, it was not grape juice. The Greek word is indeed “oinon,” meaning the kind of wine that guests can get drunk. However, if there are people within the congregation who have struggled with alcohol addiction issues, it may be prudent to have grape juice options available for communion. Also, in a post COVID era, when identifying a family still wearing masks as a precautionary measure, it may be wise make the small communion packets with wafer and small plastic container kits available. This might be an example of being loving to those who are cautious due to past experiences with addiction or illnesses. It builds up the fellowship with the knowledge that is available.
Finally, there is the concern of how much of an example does a church leader have to embody in daily living? In times of scandal, can church leaders to drinking establishments with varied clientele of many sexual orientations? That is can a pastor or church council leader attend a Gay or Transgender bar without offending somebody in the congregation for which such sexuality issues are still an unsettled matter? How much power does one give to avoid being a “stumbling block to the weak,” (1 Corinthians 8:9)
Before one is quick to answer such questions, there was a time in America where tobacco consumption was openly practiced in: hospitals, restaurants, school teacher’s lounges and lobbies of community buildings. Knowledge related to secondary smoke causing cancer and other illnesses has changed this practice. So, what does one say to a family member who still likes to smoke cigarettes outside or behind the church building? Again, Paul’s counsel would be what builds up and what weakens the fellowship. Another quick example might be a 12 Step Alcoholics Anonymous group abstains from any alcoholic drinks. Immediately after their meeting, they all rush outside into the parking lot and light up cigarettes. In this setting what builds up and what tears down the fellowship?
1 Corinthians is an uncontested letter of Paul, dated around 53-54 CE. He addresses many problems and conflicts throughout this book and 2 Corinthians. One interpretative lens for deal with any issue in these books is the 1 Corinthians 13, “love chapter” commonly read at weddings. “And now faith, hope and love abide. These three; and greatest of these is love” (1 Corinthians 13:13). The Greek word used here is “agape” or unconditional love. [Sources: Bruce, F. F., The New Century Bible Commentary: I & II Corinthians, (Grand Rapids, MI: Wm. B Eerdmans, 1971); Witherington, Ben, Conflict & Community in Corinth: A Socio Rhetorical Commentary on 1 and 2 Corinthians, (Grand Rapids, MI: Wm. B. Eerdmans, 1995)].
Mark 1:21-28
This text has a parallel with Luke 4:31-37. This text relates to the First Lesson in Deuteronomy 18 in that Jesus uses no incantations, magic words, props, ceremonies or rituals to cast out the demons or unclean spirits. Therefore, it is reasonable as a Christian to see this Jesus event as described here as an interpretative lens for the Deuteronomy 18 lesson regarding a future prophet. This is important as it solidifies a direct link between the Hebrew Scriptures and earliest written gospel in the New Testament with a Jewish Jesus.
The text does not occur in Jesus’ hometown, but rather Capernaum where much of his ministry occurs. This might suggest that remaining the northern region of one’s upbringing but not in the hometown itself fertile place for ministry. One modern example is a pastor may not feel comfortable doing ministry their home state, but still remains in the region of the country such as the midwest, southern or west coast states etc.
In Mark, Jesus moves rapidly, and takes initiative in doing ministry, rather than waiting for an invitation. Exorcism of casting this demon out of the man in the synagogue parallels with Jesus’ teaching and healing ministry. Practically, a congregation’s teaching ministry may also have components of healing and identifying demons [from a person’s present or past] to make the lessons more effective. One example might be any number of Hebrew Scripture stories about women such as Ruth, Esther or yes, Jezebel could point to past times of pain which still haunt a person with relationship issues. Identifying it by bringing the demon to surface and pointing out various biblical responses is one way of using the authority (Greek, “exousia” where we get executive) come alive at place for healing in a person’s faith journey.
In Judaism, God’s divine authority is mediated through the Holy Scriptures. In this case Jesus encounters the whole demonic world. One possible preaching path might be to ask if people really believe in demons from the underworld to explain evil, or is such acts of wicked destruction simply a result humans make bad or selfish choices that impact other peoples’ lives?
Another point made throughout Mark’s Gospel is that every other force or person knows exactly who Jesus is, except his disciples. The demons clearly identify Jesus as, “The Holy One of God” (Mark 1:24). As much violence and natural disasters have their seasons on the news, has evil won the day? Do people believe there is a cosmic battle occurring between good and evil force, with evil seeming to winning he day at times?
Jesus silents the unclean spirits. Much has been written about this messianic secret which begins in Mark 1 and continues throughout the gospel. Possibly future lessons where this more apparent might be better weeks to preach on that idea (such as Mark 9:9 when Jesus instructs Peter, James and John not talk about the Transfiguration).
Another path to explore is the crowds viewed Jesus’ act of casting out the unclean spirit as a “new teaching” and even Jesus’ authority. What sorts of acts of ministry might be considered a “new teaching” today? Possibly the use of artificial intelligence in many forms has many news media outlets concerned and asking questions. What of smaller, financially strapped churches who have little funds for any teaching or media materials beyond those with minimal costs and no upgrades to worry about?
Finally, the text concludes with Jesus’ fame throughout the surrounding region of Galilee (Mark 1:28). Where does the idea of “fame” fit into the formula of many Christian churches? One obvious identity marker is when a church creates a larger building with modern conveniences, food courts, gymnasiums, theatre modelled sanctuaries, and often such churches have multiple campuses at other locations and towns. If the gospel is faithfully being proclaimed, why worry? What is to be of the future of the traditional white church or Gothic liturgical church buildings in the community? What kind of fame is the priority of the faith community these days? Has the “Little House in the Prairie” television series type of town and country church run its course or needs to close its doors? Is a prerecorded media cast sort of worship service to be the new norm? Can healing, identifying demons and teaching remain as high of a community priority here? [Boring, Eugene M. The New Testament Library: Mark, (Louisville, KY: Westminster John Knox Press, 2009); Maloney, Francis J., The Gospel of Mark: A Commentary, (Peabody, MA: Hendrickson Publishers, 2002)]
Application
What do we mean by the “Holy One of God” today? Do we even know what the word “holy” means? Is this shorthand for an outmoded religious idea of past times which our ancestors cherished? That is, what practices, actions and daily commitments are set aside for the purposes of wisdom, justice, and beauty in honor of a higher power? 12 Step groups often begin and or conclude with the “serenity prayer.”
The traditional church building had Gothic altar had such symbols with altar rails, communion tables, lecterns and pulpits. Even the basic country white church had a pulpit with a Bible on its pews or front of pews, and possibly a cross on a small altar. Has modern Christian rock worship concert hall model become the new “holy” space? A suggestion some local clergy make in my area is every house have a family altar or sorts where the Bible sits along with devotional booklets, possibly a candle. This is the modern version of an upper room of sorts to retreat within a household.
Alternative Application
Where does power come from in the local church? Does the judicatory have the last word due its ownership of the building? Which church leaders have the final say? Clergy authority varies in certain denominations. Church councils often have ultimate authority but the time to meet and discuss can linger into months if not years. Some churches call a “leadership team” who makes the decisions. Also, who has the final word as to how certain biblical texts are interpreted, taken literally, metaphorically or simply written to the context of past times and cultures? In recent times, this has been a core set of questions regarding ordination of female and other sexual orientation leaders as well as use of the church sanctuary for the use of same sex weddings.
