They all gave out of their wealth; but she, out of her poverty, put in everything--all she had to live on."(12:44)
In yesterdays’ meditation, I mentioned that the offering of a widow was a peculiar offering made at the risk of her own survival. At the same time this offering unconsciously invokes the grace. Our present survival itself is a grace from God. The entire foundation of our life on the earth are not ours but the gift of God. It is so easy for us to neglect this point and treat it as a sort of some assumptions. This is the most precise insight for this world and human life.
In this connection, the way to solve the problem of offering in the church is not to impose force on its members but to let them and help them enter into God’s grace. If church members can conceive the secret of grace they can find out the right answer to the question of offering. Of course everybody can easily say like this but problem is that such awareness does not practically come or even though it comes, it is easily forgotten.
The doctrine of grace is applicable not only to an individual Christian but also to church community. If church community practically realizes that everything is God’s gift, then the church may not use their finance to enlarge the size of the church. If they have this spiritual awareness as far as possible, they would spend minimum amount for the church within and spend maximum for things of outside the church.
The most important thing for outside of the church is the survival of the church which does not stand by itself. In my opinion, the entire problems of dependent churches can be solved if the Korean church intends to do it. People say the entire church is one in Jesus Christ but in practice there is no such unity. It may be difficult to have such status of oneness until the coming of Jesus. Despite this fact, we have to follow the word of God. It is because we know that our survival is founded by God’s grace. Lord, help us.
20090918
Offering (8)
They all gave out of their wealth; but she, out of her poverty, put in everything--all she had to live on."(12:44)
Jesus interpreted how the widow offered more as compared to that of the rich, and said, “They all gave out of their wealth; but she, out of her poverty, put in everything—all she had to live on.
Basically from the very beginning the offering of the wealthy people and poor are different. The wealthy people can make offering whenever he is interested to offer to God without any burden but it is not so for the poor. For the poor, to make offering would mean to risk their own survival.
One’s sound relationship with God can be practically revealed when one’s economic status is at the brim of collapse or at the point of bare means of survival. The first blessing of the Beatitude was the blessing for the poor. A poor situation leads his soul into the world beyond its visible situation. This is the very blessing for man. The offering of a widow belongs to this higher level of offering.
We lose this level in our daily life. We will helplessly witness it right before the last breath of life. At this juncture, the death shall be the way to salvation for the entire mankind. Whether a distinguished person or a good person or an evil person, everybody recognizes that their existence and their very being will be completely destroyed before death.
Practically there is no one who offers their entire wealth. The author does not want to say that. It is indirectly related to Jesus’ teaching. For example, the teaching “But seek first his kingdom and his righteousness, and all these things will be given to you as well” is the very one. It indicates the type of life to depend on God for one’s survival.
If there is a pastor who forces people to offer based on this account, he is a sort of person who falls under one of the following category of people- he is a fool who never knows God’s word or a cheater who tries to fulfill his pastoral desire.
Jesus interpreted how the widow offered more as compared to that of the rich, and said, “They all gave out of their wealth; but she, out of her poverty, put in everything—all she had to live on.
Basically from the very beginning the offering of the wealthy people and poor are different. The wealthy people can make offering whenever he is interested to offer to God without any burden but it is not so for the poor. For the poor, to make offering would mean to risk their own survival.
One’s sound relationship with God can be practically revealed when one’s economic status is at the brim of collapse or at the point of bare means of survival. The first blessing of the Beatitude was the blessing for the poor. A poor situation leads his soul into the world beyond its visible situation. This is the very blessing for man. The offering of a widow belongs to this higher level of offering.
We lose this level in our daily life. We will helplessly witness it right before the last breath of life. At this juncture, the death shall be the way to salvation for the entire mankind. Whether a distinguished person or a good person or an evil person, everybody recognizes that their existence and their very being will be completely destroyed before death.
Practically there is no one who offers their entire wealth. The author does not want to say that. It is indirectly related to Jesus’ teaching. For example, the teaching “But seek first his kingdom and his righteousness, and all these things will be given to you as well” is the very one. It indicates the type of life to depend on God for one’s survival.
If there is a pastor who forces people to offer based on this account, he is a sort of person who falls under one of the following category of people- he is a fool who never knows God’s word or a cheater who tries to fulfill his pastoral desire.
Offering (7)
Calling his disciples to him, Jesus said, "I tell you the truth, this poor widow has put more into the treasury than all the others. (12:43)
Jesus told his disciples that the poor widow has put more into the treasury than all the others. It is a complicated situation and a hyperbolic statement. In comparison, the amount of the widow’s offering is much smaller than that of the rich. However, the important point lies in the right attitude of the poor woman whose remarkable offering becomes the central point of the passage.
The life of a poor widow is always perilous. This person is put into triple difficulties. She was poor, a woman and a widow. Which situation comes first? Woman would be first. Then her husband died. There is no fixed rule that all widows should be poor but mostly helpless. In the ancient society, most people did not store their wealth. At the sudden demise of her husband who was the sole bread earner for the family it is evident that the widow had to face severe situation of life.
In verse 12:40 the author says, “They devour widows' houses and for a show make lengthy prayers.” That signifies that the teachers of the law were responsible for the grim poverty of the widow. It is not sure whether the author has the intention to point out this or not but there is a possibility of this.
The relationship between wealth and poverty is dynamic. Greedy exploitation of the one side of the people brings about absolute poverty on the other side of the people. The property on the earth is limited and one side cannot escape from poverty if they have to go only one sided. To be prosperous it should work between nations and nations. There are many developed countries who act like the teachers of the law who devoured a widow’s property.
What is the meaning of the word of the Lord, “this poor widow has put more into the treasury than all the others”? It means that the relationship between God and man can be abundantly generated mostly for our survival. In other words, offering is the matter of death and life.
Jesus told his disciples that the poor widow has put more into the treasury than all the others. It is a complicated situation and a hyperbolic statement. In comparison, the amount of the widow’s offering is much smaller than that of the rich. However, the important point lies in the right attitude of the poor woman whose remarkable offering becomes the central point of the passage.
The life of a poor widow is always perilous. This person is put into triple difficulties. She was poor, a woman and a widow. Which situation comes first? Woman would be first. Then her husband died. There is no fixed rule that all widows should be poor but mostly helpless. In the ancient society, most people did not store their wealth. At the sudden demise of her husband who was the sole bread earner for the family it is evident that the widow had to face severe situation of life.
In verse 12:40 the author says, “They devour widows' houses and for a show make lengthy prayers.” That signifies that the teachers of the law were responsible for the grim poverty of the widow. It is not sure whether the author has the intention to point out this or not but there is a possibility of this.
The relationship between wealth and poverty is dynamic. Greedy exploitation of the one side of the people brings about absolute poverty on the other side of the people. The property on the earth is limited and one side cannot escape from poverty if they have to go only one sided. To be prosperous it should work between nations and nations. There are many developed countries who act like the teachers of the law who devoured a widow’s property.
What is the meaning of the word of the Lord, “this poor widow has put more into the treasury than all the others”? It means that the relationship between God and man can be abundantly generated mostly for our survival. In other words, offering is the matter of death and life.
Offering (6)
But a poor widow came and put in two very small copper coins, worth only a fraction of a penny. (12:42)
There are some people who consider offering and material blessing as something closely related to each other by quoting related Bible verses mostly from the Old Testaments. Malachi mentions about tithe. It says, “Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this," says the LORD Almighty, "and see if I will not throw open the floodgates of heaven and pour out so much blessing that you will not have room enough for it.”(Mal. 3:10)
When we interpret the word of God, especially the Old Testaments, one important action for us to take is to distinguish whether it is in general or in peculiar matter. The fact that God created the world is in the general term but the account on the prohibition to eat pork is in the peculiar form. The general one is applied beyond history but the peculiar one is limited only to the particular history. As pork is a peculiar matter, so also tithe a peculiar one limited to the history of Israel.
Our offering does not have any relationship with the material blessing. If you give an offering with the expectation of getting such blessing, then it will be a meaningless offering. On the contrary, even though we do not give offering, we can be materially blessed. Though Japan does not give offering in the arena of their Christian religious rites, they are abundantly and materially blessed.
Combining offering and blessing is to secularize the holy activity. Do we do business with God? We do not do that. It is because real relationship with God can only be established at the ground level of life. How can we buy the life with offering which is given to us and being kept? The only thing we can ask God for material thing is to pray, “Give us our daily bread”.
There are some people who consider offering and material blessing as something closely related to each other by quoting related Bible verses mostly from the Old Testaments. Malachi mentions about tithe. It says, “Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this," says the LORD Almighty, "and see if I will not throw open the floodgates of heaven and pour out so much blessing that you will not have room enough for it.”(Mal. 3:10)
When we interpret the word of God, especially the Old Testaments, one important action for us to take is to distinguish whether it is in general or in peculiar matter. The fact that God created the world is in the general term but the account on the prohibition to eat pork is in the peculiar form. The general one is applied beyond history but the peculiar one is limited only to the particular history. As pork is a peculiar matter, so also tithe a peculiar one limited to the history of Israel.
Our offering does not have any relationship with the material blessing. If you give an offering with the expectation of getting such blessing, then it will be a meaningless offering. On the contrary, even though we do not give offering, we can be materially blessed. Though Japan does not give offering in the arena of their Christian religious rites, they are abundantly and materially blessed.
Combining offering and blessing is to secularize the holy activity. Do we do business with God? We do not do that. It is because real relationship with God can only be established at the ground level of life. How can we buy the life with offering which is given to us and being kept? The only thing we can ask God for material thing is to pray, “Give us our daily bread”.
Offering (5)
But a poor widow came and put in two very small copper coins, worth only a fraction of a penny. (12:42)
In yesterday’s meditation, I mentioned that God exercises his unique and exclusive ability to bring about salvation regardless man’s repeated acts of offering. Then does this imply the act of offering has no meaning at all? No. There are two important implications of offering.
First, offering is a symbol of religious confession that we as creatures absolutely depend on God, the source of life. Worship service is also a doxology of religious confession. Offering is a supplement to a worship service. Of course we can glorify God without formal worship service and offering. It does not matter does if one worships God alone. However, in the case of a big community where huge gathering becomes part and parcel a certain formality is required to be maintained.
Second, offering is a material foundation to maintain the well being of a church community. Offering is not at all necessary for the visible part of the church to earn salvation because the work of redemption has already been accomplished through the shedding blood of Jesus. However, it is necessary on the visible part of the church which still struggles in this temporal world. Practically money is needed to meet the expenses of a pastor or a father who serves the church community and also for the maintenance of the church and other miscellaneous expenses.
In this point, the act of offering could be a sort of a necessary evil. Precisely speaking, God does not want our money. Just as we do not pay anything for breathing or bathing in the sun which are God’s gifts, God does not expect anything from us for what he has done. The problem is that we have not yet entered into God’s complete rule. We are living in the ‘middle area’. Our lives loitering in the middle area is nothing but the temporal way of life. In such tentative world, we even partially use money as a mediator between God and us. In this sense, offering can be called a necessary evil for it comes as a mediator in our relationship with God.
In yesterday’s meditation, I mentioned that God exercises his unique and exclusive ability to bring about salvation regardless man’s repeated acts of offering. Then does this imply the act of offering has no meaning at all? No. There are two important implications of offering.
First, offering is a symbol of religious confession that we as creatures absolutely depend on God, the source of life. Worship service is also a doxology of religious confession. Offering is a supplement to a worship service. Of course we can glorify God without formal worship service and offering. It does not matter does if one worships God alone. However, in the case of a big community where huge gathering becomes part and parcel a certain formality is required to be maintained.
Second, offering is a material foundation to maintain the well being of a church community. Offering is not at all necessary for the visible part of the church to earn salvation because the work of redemption has already been accomplished through the shedding blood of Jesus. However, it is necessary on the visible part of the church which still struggles in this temporal world. Practically money is needed to meet the expenses of a pastor or a father who serves the church community and also for the maintenance of the church and other miscellaneous expenses.
In this point, the act of offering could be a sort of a necessary evil. Precisely speaking, God does not want our money. Just as we do not pay anything for breathing or bathing in the sun which are God’s gifts, God does not expect anything from us for what he has done. The problem is that we have not yet entered into God’s complete rule. We are living in the ‘middle area’. Our lives loitering in the middle area is nothing but the temporal way of life. In such tentative world, we even partially use money as a mediator between God and us. In this sense, offering can be called a necessary evil for it comes as a mediator in our relationship with God.
Offering (4)
But a poor widow came and put in two very small copper coins, worth only a fraction of a penny. 12:42)
What is offering? The greatest conventional misunderstanding is that God may need our offering. The idea is that God may feel hungry or lingers for something like a human being. But in reality it is not at all. God needs nothing. Different from human whose base of existence completely depends on the exterior God needs nothing, for his base of existence is the interior. God does not need our offering.
You may say offering is necessary in order to do some practical work of God. You would like to say preaching, education, services and even worship would be difficult without money. It is not like that. God is not the one who works with man’s offering. If God happens to be such a being, he would not have been called the creator. Our God works independently with his unique way which is completely different from our expectation.
When we read Psalm 50:9-13., it says, “I have no need of a bull from your stall or of goats from your pens, for every animal of the forest is mine, and the cattle on a thousand hills. I know every bird in the mountains, and the creatures of the field are mine. If I were hungry I would not tell you, for the world is mine, and all that is in it. Do I eat the flesh of bulls or drink the blood of goats?” Many other prophets also said the same.
What does it mean by the above mention verses in Psalm? It means that we must not emphasize too much on the activity of offering. Do we offer a Crore or thousand Crore? Though we offer such huge amounts, how much can it support God’s salvation activity? Though we do not offer anything, God’s salvation work cannot be hindered. People are proud of a penny of offering inwardly or outwardly. People say proudly that they send a missionary abroad- with much offering. They misunderstand as they are replacing God’s position in doing the work of salvation. Does God laugh at all these in heaven?
What is offering? The greatest conventional misunderstanding is that God may need our offering. The idea is that God may feel hungry or lingers for something like a human being. But in reality it is not at all. God needs nothing. Different from human whose base of existence completely depends on the exterior God needs nothing, for his base of existence is the interior. God does not need our offering.
You may say offering is necessary in order to do some practical work of God. You would like to say preaching, education, services and even worship would be difficult without money. It is not like that. God is not the one who works with man’s offering. If God happens to be such a being, he would not have been called the creator. Our God works independently with his unique way which is completely different from our expectation.
When we read Psalm 50:9-13., it says, “I have no need of a bull from your stall or of goats from your pens, for every animal of the forest is mine, and the cattle on a thousand hills. I know every bird in the mountains, and the creatures of the field are mine. If I were hungry I would not tell you, for the world is mine, and all that is in it. Do I eat the flesh of bulls or drink the blood of goats?” Many other prophets also said the same.
What does it mean by the above mention verses in Psalm? It means that we must not emphasize too much on the activity of offering. Do we offer a Crore or thousand Crore? Though we offer such huge amounts, how much can it support God’s salvation activity? Though we do not offer anything, God’s salvation work cannot be hindered. People are proud of a penny of offering inwardly or outwardly. People say proudly that they send a missionary abroad- with much offering. They misunderstand as they are replacing God’s position in doing the work of salvation. Does God laugh at all these in heaven?
Offering (3)
But a poor widow came and put in two very small copper coins, worth only a fraction of a penny.(12:42)
A poor widow put in two very small copper coins worth only a fraction of a penny. Did the widow see the rich throwing large amounts into the box? The content of today does not tell us this. However, as readers of the Bible, we have to exercise our imagination and presume that the widow could have seen the rich man dropping offering into the box. If she saw this, she might be a little quailed. Even now this frequently happens to be quailed as a result of others offerings. What on earth, offering make people proud of or get quailed?
It happened when I was young. A church had a protracted meeting. At the end of the meeting, there was a program to unanimously decide the budget for the construction of church building. The preacher shouted, “Hands up with $10,000.” The amount of went down as he continued to invite congregation to voluntarily decide and make pledge in public. In this way the amount came down till $10. The leader approached the one who voluntarily decided to contribute for the cause and got a decision statement. The one who offered $10,000 was immediately known to the public. There was no second thought that such public declaration would hurt the sentiments of those who could not offer as much as the rich people.
It is not certain whether the same kind of system and church norm is found even today but there are many churches that continue to nurture the long-practice tradition of calling the name of those who voluntarily donate for the church building at worship service. No matter how hard I try I cannot understand why they did so. If there was a reason behind for doing this, it would be to stimulate others to offer more.
In my point of view, the audiences may not offer though they do like this. It works temporarily but it may not continue. On the contrary, declaration of the amount offered by someone in the service does not influence the congregation to offer more. The crux of the matter is how religious we have become as matured Christians.
A poor widow put in two very small copper coins worth only a fraction of a penny. Did the widow see the rich throwing large amounts into the box? The content of today does not tell us this. However, as readers of the Bible, we have to exercise our imagination and presume that the widow could have seen the rich man dropping offering into the box. If she saw this, she might be a little quailed. Even now this frequently happens to be quailed as a result of others offerings. What on earth, offering make people proud of or get quailed?
It happened when I was young. A church had a protracted meeting. At the end of the meeting, there was a program to unanimously decide the budget for the construction of church building. The preacher shouted, “Hands up with $10,000.” The amount of went down as he continued to invite congregation to voluntarily decide and make pledge in public. In this way the amount came down till $10. The leader approached the one who voluntarily decided to contribute for the cause and got a decision statement. The one who offered $10,000 was immediately known to the public. There was no second thought that such public declaration would hurt the sentiments of those who could not offer as much as the rich people.
It is not certain whether the same kind of system and church norm is found even today but there are many churches that continue to nurture the long-practice tradition of calling the name of those who voluntarily donate for the church building at worship service. No matter how hard I try I cannot understand why they did so. If there was a reason behind for doing this, it would be to stimulate others to offer more.
In my point of view, the audiences may not offer though they do like this. It works temporarily but it may not continue. On the contrary, declaration of the amount offered by someone in the service does not influence the congregation to offer more. The crux of the matter is how religious we have become as matured Christians.
Offering (2)
Jesus sat down opposite the place where the offerings were put and watched the crowd putting their money into the temple treasury. Many rich people threw in large amounts. (12:41)
Many rich people threw in large amounts. It is in contrast to small amount of money of a widow. Does the rich always give large amount of offering? It does not always hold true. If one becomes rich as a result of one’s careful management of money, he could be mean to make an offering. However, it is very clear that one can throw a large amount of money into the offering box when he or she has abundance of money. What is more, when the amount of offering is revealed it will have greater influence to others too.
Should the rich offer more than the poor? Yes. It is natural that the rich offers more than the poor. In certain aspects, we can say that offering is also a part of re-distribution of wealth. In this context, distribution of wealth does not apply to Korean church whose members are bound to pay tithe as their normal tradition. Those who have bigger income do not have much burden to pay tithe. But paying regular tithe is a burden for those who have less source of income. As tax regulates the proportion of amount to be paid so there is such differentiation of amount of offering from different people with different levels of income.
Christians of Korean give a lot of offering. They offer not only their regular tithes but they also offer the church in kind. Different forms of offering can also be seen in the present age. They give 60th year’s birth day offering and other offerings on some specific events. We can understand the intention of the offering of the old aged-people who acknowledge God’s grace and his protection throughout their lives. However, there are different kinds of offerings and it is hard to understand the real motive of each individual. Even now new items of offering are being developed.
Just as Roman Catholic’s indulgence in the Reformation period raised a great issue the reformation of Korean Protestant church depends on offering matter. How can we restore the real essence of offering?
Many rich people threw in large amounts. It is in contrast to small amount of money of a widow. Does the rich always give large amount of offering? It does not always hold true. If one becomes rich as a result of one’s careful management of money, he could be mean to make an offering. However, it is very clear that one can throw a large amount of money into the offering box when he or she has abundance of money. What is more, when the amount of offering is revealed it will have greater influence to others too.
Should the rich offer more than the poor? Yes. It is natural that the rich offers more than the poor. In certain aspects, we can say that offering is also a part of re-distribution of wealth. In this context, distribution of wealth does not apply to Korean church whose members are bound to pay tithe as their normal tradition. Those who have bigger income do not have much burden to pay tithe. But paying regular tithe is a burden for those who have less source of income. As tax regulates the proportion of amount to be paid so there is such differentiation of amount of offering from different people with different levels of income.
Christians of Korean give a lot of offering. They offer not only their regular tithes but they also offer the church in kind. Different forms of offering can also be seen in the present age. They give 60th year’s birth day offering and other offerings on some specific events. We can understand the intention of the offering of the old aged-people who acknowledge God’s grace and his protection throughout their lives. However, there are different kinds of offerings and it is hard to understand the real motive of each individual. Even now new items of offering are being developed.
Just as Roman Catholic’s indulgence in the Reformation period raised a great issue the reformation of Korean Protestant church depends on offering matter. How can we restore the real essence of offering?
The severest punishment
They devour widows' houses and for a show make lengthy prayers. Such men will be punished most severely." (Mk 12:40)
The word, “Such man will be punished most severely” exactly explains the standard of God’s judgment. At the last days God does not judge people with his social position or great achievement. Man likes high position and achievement but God does count them.
Some people may have the burning desire for a high position in this world regardless what will be the last days. Remember that a high position has greater risk of being par with hypocrites. I do not feel like explaining it in detail. A person’s desire to seat on a high position clearly shows his longing to be focused on. Though he does not know anything he pretends to know well showing himself of being a pious man. By virtue of his high position, he could also make unearned income. Besides, there is a high possibility of getting maximum benefit by taking advantage of the weak.
At the last judgment, the pastors may be judged most severely. Many lay leaders including the elders of church will also be included. Those who are seating in these positions have the opportunity to make lengthy prayer hiding their secular desire for materialism. According to the preaching of the Lord, “It would be better for him to be thrown into the sea with a millstone tied around his neck than for him to cause one of these little ones to sin.” (Luke 17:2) the pastors and the church leaders should prepared for hundreds of millstones.
The wisest way in a religious life is to avoid any duty in a church. It would not make any difference even if even the post of the elders of church is handed over to others like a person in order to avert a bomb throws it to others. If such post comes to you inevitably, then you carry out your responsibility and do the best you can. However, we must not forget that there is stricter judgment for those high pos holders.
The word, “Such man will be punished most severely” exactly explains the standard of God’s judgment. At the last days God does not judge people with his social position or great achievement. Man likes high position and achievement but God does count them.
Some people may have the burning desire for a high position in this world regardless what will be the last days. Remember that a high position has greater risk of being par with hypocrites. I do not feel like explaining it in detail. A person’s desire to seat on a high position clearly shows his longing to be focused on. Though he does not know anything he pretends to know well showing himself of being a pious man. By virtue of his high position, he could also make unearned income. Besides, there is a high possibility of getting maximum benefit by taking advantage of the weak.
At the last judgment, the pastors may be judged most severely. Many lay leaders including the elders of church will also be included. Those who are seating in these positions have the opportunity to make lengthy prayer hiding their secular desire for materialism. According to the preaching of the Lord, “It would be better for him to be thrown into the sea with a millstone tied around his neck than for him to cause one of these little ones to sin.” (Luke 17:2) the pastors and the church leaders should prepared for hundreds of millstones.
The wisest way in a religious life is to avoid any duty in a church. It would not make any difference even if even the post of the elders of church is handed over to others like a person in order to avert a bomb throws it to others. If such post comes to you inevitably, then you carry out your responsibility and do the best you can. However, we must not forget that there is stricter judgment for those high pos holders.
Faith and Salvation (4)
"Go," said Jesus, "your faith has healed you." Immediately he received his sight and followed Jesus along the road (Mark 10:52)
Bartimaeus followed Jesus after receiving his eye sight healed by Jesus’ word. Here many episodes of the story were omitted. If Bartimaeus received his sight then his family, relatives and neighbors would have been greatly delighted. They might have arranged a great feast of joy to celebrate the miraculous healing of Bartimaeus’ blindness. Many people must have gathered to see him and to hear the news. In this case, he might not have followed Jesus immediately after receiving his sight.
Furthermore, those who have received their sight for the first time in life would require a period of time for adaptation and familiarization with the new environment he has to adjust with. Think of the person who sees the world at the first time. It might be a greater change and challenge for him than that of a larva just hatched out to become a butterfly. The world comes to them in a completely different way. Bartimaeus must have also lived in a status of complete puzzle for quite long time. In such status, as the content of today says, he could not have immediately followed Jesus.
The authors of Bible did not include all the insignificant details. The important fact of this story is that the blind man, Bartimaeus has been saved and would go the way of disciple, the way the saved people should go. At this point, the above verse is the summary of the entire gospels. It says that those who are saved from sin and death become disciples of Jesus and follow him.
We all are Bartimaeus of today. Our status might be the status of a beggar and of the blind man. We cannot eat and live by ourselves. Though we have great power with us, we can only live depending on others. The fact we cannot see the real truth is exactly similar to helpless status of Bartimaeus. However, our destiny entered into totally different level through Jesus. By virtue of Jesus’ love, we are now able to see the truth and the life. Those who have such joyful experience cannot but follow Jesus for Jesus indeed is the source of life.
Bartimaeus followed Jesus after receiving his eye sight healed by Jesus’ word. Here many episodes of the story were omitted. If Bartimaeus received his sight then his family, relatives and neighbors would have been greatly delighted. They might have arranged a great feast of joy to celebrate the miraculous healing of Bartimaeus’ blindness. Many people must have gathered to see him and to hear the news. In this case, he might not have followed Jesus immediately after receiving his sight.
Furthermore, those who have received their sight for the first time in life would require a period of time for adaptation and familiarization with the new environment he has to adjust with. Think of the person who sees the world at the first time. It might be a greater change and challenge for him than that of a larva just hatched out to become a butterfly. The world comes to them in a completely different way. Bartimaeus must have also lived in a status of complete puzzle for quite long time. In such status, as the content of today says, he could not have immediately followed Jesus.
The authors of Bible did not include all the insignificant details. The important fact of this story is that the blind man, Bartimaeus has been saved and would go the way of disciple, the way the saved people should go. At this point, the above verse is the summary of the entire gospels. It says that those who are saved from sin and death become disciples of Jesus and follow him.
We all are Bartimaeus of today. Our status might be the status of a beggar and of the blind man. We cannot eat and live by ourselves. Though we have great power with us, we can only live depending on others. The fact we cannot see the real truth is exactly similar to helpless status of Bartimaeus. However, our destiny entered into totally different level through Jesus. By virtue of Jesus’ love, we are now able to see the truth and the life. Those who have such joyful experience cannot but follow Jesus for Jesus indeed is the source of life.
Faith and Salvation (3)
"Go," said Jesus, "your faith has healed you." Immediately he received his sight and followed Jesus along the road (Mark 10:52)
Jesus says, “Your faith has healed you”, and immediately Bartimaeus received his sight. Such miracle had happened with a very simple word. It is a simple thing to believe it. Now the author of Mark’s gospel does not have much concern on the healing process of Bartimaeus. If it was a magical incident, such performance of magician or a sorcerer would have been evidently recorded in detail. However, the gospel does not have any interest in such evidence.
The gospels only try to highlight Jesus’ kingly and divine authority. Whether Jesus touched the other’s body or not it was not much important point in the gospels. The importance lies in the fact that a Messianic manifestation has happened through Jesus. The gospels were written according to the viewpoints of the ancient people.
Messiah is the Savior. If Jesus is the Messiah, showing his salvation power is natural. Yes. Jesus was able to say, “You are saved” or “Today salvation has come to this house.” In the case of Bartimaeus the salvation for him was to receive his sight.
What relationship does salvation and recovery of sight have? Salvation means deliverance of Israelites from the jaw of the enemies. Israelites were delivered from the Red Sea through the leading hands of God. Indeed Bartimaeus was saved for he was delivered from the world of total darkness. Human should be delivered from poverty, isolation and diseases. Ultimately human should be delivered sin and death which is the result of sin. Jesus is the Messiah for he saved human from sin and death. It was the understanding of the early Christians that Jesus is the savior.
Jesus says, “Your faith has healed you”, and immediately Bartimaeus received his sight. Such miracle had happened with a very simple word. It is a simple thing to believe it. Now the author of Mark’s gospel does not have much concern on the healing process of Bartimaeus. If it was a magical incident, such performance of magician or a sorcerer would have been evidently recorded in detail. However, the gospel does not have any interest in such evidence.
The gospels only try to highlight Jesus’ kingly and divine authority. Whether Jesus touched the other’s body or not it was not much important point in the gospels. The importance lies in the fact that a Messianic manifestation has happened through Jesus. The gospels were written according to the viewpoints of the ancient people.
Messiah is the Savior. If Jesus is the Messiah, showing his salvation power is natural. Yes. Jesus was able to say, “You are saved” or “Today salvation has come to this house.” In the case of Bartimaeus the salvation for him was to receive his sight.
What relationship does salvation and recovery of sight have? Salvation means deliverance of Israelites from the jaw of the enemies. Israelites were delivered from the Red Sea through the leading hands of God. Indeed Bartimaeus was saved for he was delivered from the world of total darkness. Human should be delivered from poverty, isolation and diseases. Ultimately human should be delivered sin and death which is the result of sin. Jesus is the Messiah for he saved human from sin and death. It was the understanding of the early Christians that Jesus is the savior.
Faith and salvation (1)
"Go," said Jesus, "your faith has healed you." Immediately he received his sight and followed Jesus along the road. (Mark 10:52)
Till now I have been dealing with the meditation of Bartimaeus by focusing on his existential situation. The themes were ‘Have mercy on me’ and ‘I want to see’. These themes might be slightly got off the subject of the content. It may incorporate with the depth of faith in its own way but was not the point the author wanted to say. Though this story deals with Bartimaeus’ existential situation he was not a hero of this story but Jesus.
The above verse was just the central point the author of Mark would like to say. Hearing Bartimaeus’ answer to see, Jesus said, “Go, your faith has healed you.” Jesus did not any visible action to open his eyes. He neither touched Bartimaeus’ eyes with his hand nor did he put spit-mixed mud on his face. He just said, “Your faith has healed you.”
What is Bartimaeus’ faith here? He might not even believe Jesus as the Messiah. If he had confessed toward Jesus, “You are the Christ and Son of the living God” the author could have written about it. Then was it his conviction that his infirmity would be healed? To find out the answer about this is really difficult. However, it is also not very essential.
To some people this phrase is accepted as an emphasis of faith. They say, “Look, Bartimaeus was healed of his blindness by faith!” By applying this story, the Korean church justifies the doctrine of “Faith omnipotence”. The concept of faith like “Your Best life now” is one of such beliefs. The doctrine of faith omnipotence contradicts with the reality and does not have harmonious relation with the central point of the Bible.
Till now I have been dealing with the meditation of Bartimaeus by focusing on his existential situation. The themes were ‘Have mercy on me’ and ‘I want to see’. These themes might be slightly got off the subject of the content. It may incorporate with the depth of faith in its own way but was not the point the author wanted to say. Though this story deals with Bartimaeus’ existential situation he was not a hero of this story but Jesus.
The above verse was just the central point the author of Mark would like to say. Hearing Bartimaeus’ answer to see, Jesus said, “Go, your faith has healed you.” Jesus did not any visible action to open his eyes. He neither touched Bartimaeus’ eyes with his hand nor did he put spit-mixed mud on his face. He just said, “Your faith has healed you.”
What is Bartimaeus’ faith here? He might not even believe Jesus as the Messiah. If he had confessed toward Jesus, “You are the Christ and Son of the living God” the author could have written about it. Then was it his conviction that his infirmity would be healed? To find out the answer about this is really difficult. However, it is also not very essential.
To some people this phrase is accepted as an emphasis of faith. They say, “Look, Bartimaeus was healed of his blindness by faith!” By applying this story, the Korean church justifies the doctrine of “Faith omnipotence”. The concept of faith like “Your Best life now” is one of such beliefs. The doctrine of faith omnipotence contradicts with the reality and does not have harmonious relation with the central point of the Bible.
I want to see(3)
"What do you want me to do for you?" Jesus asked him. The blind man said, "Rabbi, I want to see." (Mark 10:51)
The answer of Bartimaeus could be an expression of his strong desire to escape from his inconvenient life caused by his sight impediment. He eagerly wanted to be free from social contempt and even risked his own existence. In his desperate state of life, to him there is no question of right or wrong to have such intense desire to be free from his burden of blindness. The fact is that Bartimaeus was captured by a certain absolute power. He wanted to come out from the world of darkness to the world of light. There is no greater intensity of desire for one to come out of the world of such total darkness.
The Zen priests in Buddhism set a certain question for meditation. Most of Zen priests basically take a peaceful rest in summer and winter. The learned and virtuous priests hold on to a question for meditation for lifetime. To hold a question for meditation does not mean that they should immediately get a certain answer. It is an endless process of quest for an answer to the question. It is an experience led by the absolute power. Though Christian belief is different from that of the Buddhism, the manner in which a blind man anxiously waits for the world with light bears similarity to the endless quest for an answer to a question in the life of a Buddhist priest.
However, such study is not easy. Truly speaking, it is hard for an ordinary person to feel a necessity of such study. People’s ignorance about the life can be a reason. What is more, people do not know the world of light. It is similar to Plato’s parable of cave. Those who were staying in the cave never accept the reality of the world outside despite repeated explanations about the outer world.
Do we want to see? If such inner desire gushes out from us, we do not give much concern to other things. It is just like children who excessively indulge in games become indifferent to the necessity of study. We are the people who want to see the light of God.
The answer of Bartimaeus could be an expression of his strong desire to escape from his inconvenient life caused by his sight impediment. He eagerly wanted to be free from social contempt and even risked his own existence. In his desperate state of life, to him there is no question of right or wrong to have such intense desire to be free from his burden of blindness. The fact is that Bartimaeus was captured by a certain absolute power. He wanted to come out from the world of darkness to the world of light. There is no greater intensity of desire for one to come out of the world of such total darkness.
The Zen priests in Buddhism set a certain question for meditation. Most of Zen priests basically take a peaceful rest in summer and winter. The learned and virtuous priests hold on to a question for meditation for lifetime. To hold a question for meditation does not mean that they should immediately get a certain answer. It is an endless process of quest for an answer to the question. It is an experience led by the absolute power. Though Christian belief is different from that of the Buddhism, the manner in which a blind man anxiously waits for the world with light bears similarity to the endless quest for an answer to a question in the life of a Buddhist priest.
However, such study is not easy. Truly speaking, it is hard for an ordinary person to feel a necessity of such study. People’s ignorance about the life can be a reason. What is more, people do not know the world of light. It is similar to Plato’s parable of cave. Those who were staying in the cave never accept the reality of the world outside despite repeated explanations about the outer world.
Do we want to see? If such inner desire gushes out from us, we do not give much concern to other things. It is just like children who excessively indulge in games become indifferent to the necessity of study. We are the people who want to see the light of God.
I want to see(2)
"What do you want me to do for you?" Jesus asked him. The blind man said, "Rabbi, I want to see." (Mark 10:51)
Imagine the psychological status of Bartimaeus who says “I want to see.” Did he know the meaning of ‘seeing’ something? Occasionally certain social leaders demonstrate the pathetic status of a blind man by walking with the help of a stick and with their eyes covered so as to learn the difficulties of a blind man. Such event has a meaning in drawing the attention of the society thereby arousing the concern for the physically handicapped people.
The people with impediment in sight experience things by the sense of feeling, hearing and smelling. There is no light in their world. They cannot experience and enjoy the sight of color and its form of the world that is made through a combination of light. They might be aware of it indirectly but they do not know it practically. A real realization is possible only through practical experience.
Jesus once told to the Pharisees and the Scribes saying, “I am telling you what I have seen in the Father's presence, and you do what you have heard from your father." (John 8:38) The thing the Pharisees heard was the Law of Moses. They heard many sounds that nobody in this world would compete with them but they could not see the source of the sound. They thought and tried to visualize with whatever they heard but they did not directly see the world of truth. Jesus told he had seen the Father’s presence. The word ‘seen’ signifies his identification with God.
How about us today? If we merely hear about Christianity as a piece of information, we are still far from real faith. If not then we are the people who are identified with faith. Others may find it difficult to identify which part we belong to and we can live secretly by hiding ourselves. However, we are aware of our own reality.
Imagine the psychological status of Bartimaeus who says “I want to see.” Did he know the meaning of ‘seeing’ something? Occasionally certain social leaders demonstrate the pathetic status of a blind man by walking with the help of a stick and with their eyes covered so as to learn the difficulties of a blind man. Such event has a meaning in drawing the attention of the society thereby arousing the concern for the physically handicapped people.
The people with impediment in sight experience things by the sense of feeling, hearing and smelling. There is no light in their world. They cannot experience and enjoy the sight of color and its form of the world that is made through a combination of light. They might be aware of it indirectly but they do not know it practically. A real realization is possible only through practical experience.
Jesus once told to the Pharisees and the Scribes saying, “I am telling you what I have seen in the Father's presence, and you do what you have heard from your father." (John 8:38) The thing the Pharisees heard was the Law of Moses. They heard many sounds that nobody in this world would compete with them but they could not see the source of the sound. They thought and tried to visualize with whatever they heard but they did not directly see the world of truth. Jesus told he had seen the Father’s presence. The word ‘seen’ signifies his identification with God.
How about us today? If we merely hear about Christianity as a piece of information, we are still far from real faith. If not then we are the people who are identified with faith. Others may find it difficult to identify which part we belong to and we can live secretly by hiding ourselves. However, we are aware of our own reality.
I want to see (1)
"What do you want me to do for you?" Jesus asked him. The blind man said, "Rabbi, I want to see." (Mark 10:51)
Jesus asked him, “What do you want me to do for you?” Jesus asked him in this manner not because he did not know the answer. This question of Jesus reveals his absolute authority as the king. Jesus is the one who can solve problems and grant the demand of his people.
If we read it in the Korean version, there is a possibility to misunderstand his question. It is used like an intimate speech of a king. His simple question would be “What do you want me?” The absolute power of the kingdom of God was expressed in this intimate speech as Jesus’ action is completely based on the kingdom of God. Despite this, it would be different from the nuance of Korean free speech.
Bartimaeus, the Blind man answered, “Rabbi, I want to see.” It was quite natural to answer in that way. Seeing is the salvation for him. He gave the right answer to the right person, Jesus, the Savior.
Though the answer of Bartimaeus seemed natural, it was a peculiar in one sense. It was not easy to say “I want to see” for a blind man who had lived in total darkness without sight for a lifetime would certainly understand that seeing for him is impossible. His pathetic and helpless situation is similar to that of a bonded slave who could not even think of his freedom.
We keep our own style of living. The change of a world view is impossible. Each world view that has hardened in different way has a difficulty to communicate with each other. Do we surely want to see? Is there anything such seriousness in our life? What do we want to see? Can we see it?
Jesus asked him, “What do you want me to do for you?” Jesus asked him in this manner not because he did not know the answer. This question of Jesus reveals his absolute authority as the king. Jesus is the one who can solve problems and grant the demand of his people.
If we read it in the Korean version, there is a possibility to misunderstand his question. It is used like an intimate speech of a king. His simple question would be “What do you want me?” The absolute power of the kingdom of God was expressed in this intimate speech as Jesus’ action is completely based on the kingdom of God. Despite this, it would be different from the nuance of Korean free speech.
Bartimaeus, the Blind man answered, “Rabbi, I want to see.” It was quite natural to answer in that way. Seeing is the salvation for him. He gave the right answer to the right person, Jesus, the Savior.
Though the answer of Bartimaeus seemed natural, it was a peculiar in one sense. It was not easy to say “I want to see” for a blind man who had lived in total darkness without sight for a lifetime would certainly understand that seeing for him is impossible. His pathetic and helpless situation is similar to that of a bonded slave who could not even think of his freedom.
We keep our own style of living. The change of a world view is impossible. Each world view that has hardened in different way has a difficulty to communicate with each other. Do we surely want to see? Is there anything such seriousness in our life? What do we want to see? Can we see it?
The Blind man’s cloak
Throwing his cloak aside, he jumped to his feet and came to Jesus
(Mark 10:50)
Bartimaeus who heard the disciples saying, “The Lord is calling you” threw his cloak aside and jumped to his feet and came to Jesus. This sentence is quite dynamic. Three verbs throw, jump and come get connected. Could this be a literal technique of Bartimaeus to express his urgent state of mind?
Here the expression of throwing his cloak aside has a great symbolic meaning. According to the Bible annotators, there are some transformed phrases. A certain transformed phrase describes that the blind man throw on his cloak before going to Jesus. The cloak has been spreading out for almsgiving on the street. And the others suggest that the blind man formally put on his cloak before a great teacher to show his respect.
Why does it vary in this manner? Though a certain insistence suggests that an oriental tinge has been added to the former and the latter was modified in the Greek way of life, it is hard for us to come to a specific conclusion. However, the important point we can learn here is the author’s deliberate effort to deliver the blind man’s high spirited emotion to the reader.
Though I may mention it in detail in the following verse 51, we can fully imagine how he was in such a status of high spirit. He should hang only on one fact. His status of being healed from his blindness is the most significant moment of his life. Compared to this aesthetic joy in his life other matters seems unimportant to him thereby making him throw his cloak aside. We also should throw it aside in times emergency.
Those who have not yet entered into the urgent status of the blind man neither know what the significance of cloak throwing aside is nor feel the necessity of this historic incidence. Lord! Have mercy on us!
(Mark 10:50)
Bartimaeus who heard the disciples saying, “The Lord is calling you” threw his cloak aside and jumped to his feet and came to Jesus. This sentence is quite dynamic. Three verbs throw, jump and come get connected. Could this be a literal technique of Bartimaeus to express his urgent state of mind?
Here the expression of throwing his cloak aside has a great symbolic meaning. According to the Bible annotators, there are some transformed phrases. A certain transformed phrase describes that the blind man throw on his cloak before going to Jesus. The cloak has been spreading out for almsgiving on the street. And the others suggest that the blind man formally put on his cloak before a great teacher to show his respect.
Why does it vary in this manner? Though a certain insistence suggests that an oriental tinge has been added to the former and the latter was modified in the Greek way of life, it is hard for us to come to a specific conclusion. However, the important point we can learn here is the author’s deliberate effort to deliver the blind man’s high spirited emotion to the reader.
Though I may mention it in detail in the following verse 51, we can fully imagine how he was in such a status of high spirit. He should hang only on one fact. His status of being healed from his blindness is the most significant moment of his life. Compared to this aesthetic joy in his life other matters seems unimportant to him thereby making him throw his cloak aside. We also should throw it aside in times emergency.
Those who have not yet entered into the urgent status of the blind man neither know what the significance of cloak throwing aside is nor feel the necessity of this historic incidence. Lord! Have mercy on us!
Greed and ostentation
They devour widows' houses and for a show make lengthy prayers. Such men will be punished most severely."(Mk 12:40)
The teachers of the law whom Jesus warned against to watch out had not only problems of lengthy robe, greetings and the most important seat but also had more serious problem as mentioned in the above verse. They devour widows’ houses and for a show make lengthy prayers. We do not know how they devoured widows’ houses and properties. Originally, the Jews give a special consideration to widows and orphans. The scripture says, “Do not take advantage of a widow or an orphan. If you do and they cry out to me, I will certainly hear their cry.” (Exo. 22:22,23) A widow or an orphan refers to self-defenseless people.
A religious law and a secular law (a positive law) are basically made to protect the weak. Those affluent sections of people with power can live without the protection of law but for the weak it is impossible. Such basic intended purpose of making law has been disappeared today. Even a law has become an instrument for the strong to extend and aggrandize his power.
The teachers of the law might not directly violate the law. He might demand exorbitant charge for giving a legal assistance to a widow. We can find such cases of lawyers today. What is more, this teacher of law for a show made lengthy prayers. It is an instance where they skillfully make a cozy relationship between material greed and religious ostentation.
Is it not a basic nature of human being? Those who do not focus on God naturally try to decorate their external religious outlook. Is it not the phenomenon of overflowing various programs and events such as worship services and prayer meetings conducted in Korean church a gesture to hide their secular greed?
The teachers of the law whom Jesus warned against to watch out had not only problems of lengthy robe, greetings and the most important seat but also had more serious problem as mentioned in the above verse. They devour widows’ houses and for a show make lengthy prayers. We do not know how they devoured widows’ houses and properties. Originally, the Jews give a special consideration to widows and orphans. The scripture says, “Do not take advantage of a widow or an orphan. If you do and they cry out to me, I will certainly hear their cry.” (Exo. 22:22,23) A widow or an orphan refers to self-defenseless people.
A religious law and a secular law (a positive law) are basically made to protect the weak. Those affluent sections of people with power can live without the protection of law but for the weak it is impossible. Such basic intended purpose of making law has been disappeared today. Even a law has become an instrument for the strong to extend and aggrandize his power.
The teachers of the law might not directly violate the law. He might demand exorbitant charge for giving a legal assistance to a widow. We can find such cases of lawyers today. What is more, this teacher of law for a show made lengthy prayers. It is an instance where they skillfully make a cozy relationship between material greed and religious ostentation.
Is it not a basic nature of human being? Those who do not focus on God naturally try to decorate their external religious outlook. Is it not the phenomenon of overflowing various programs and events such as worship services and prayer meetings conducted in Korean church a gesture to hide their secular greed?
The people be greeted
As he taught, Jesus said, "Watch out for the teachers of the law. They like to walk around in flowing robes and be greeted in the marketplaces, (Mk 12:38)
The scribes who like to walk around in flowing robes and be greeted often appeared in the marketplaces. Clad in the ceremonial dress with high dignity, they want to be greeted in public places.
It is natural that a junior greets a senior. A student ought to greet his teacher. Greeting is an expression of politeness and respect. However there is a conventional problem that a senior does not condescend to greet but takes a certain attitude to be greeted. A junior who does not have the etiquette and social sense to greet could be termed as wrong but it is not more serious than the matter of the senior. We can say this because the junior who does not have the sense of need to greet a senior is probably uneducated and socially immature but the senior who expects or even exerts himself to be greeted seems to have a distorted personality.
If the teacher of the law was a man of character he would not try to be greeted and would not even feel disappointed even if he is not greeted. For example, let us regard the teacher of the law as a professor of a seminary or a pastor of today. If the professor is a man of character he would not bother much whether his students greet him or not. For him the kingdom of God and his rule is everything. Those who are concentrating in an absolute thing are not swayed by a relative one.
Here the matter of greeting does not merely belong to the level of external etiquette. Once it goes further, it can be compared to bribe. A bribe is something offered to a boss in his favor. A formal greeting is also a kind of favor and so greeting and bribing are similar. If we are free from greeting and bribe, our life would be much lighter. However, it is not an easy mater. When we receive greeting and bribe, it makes us happy instantly and also helps our practical life. Jesus told the disciples to watch out the teacher of the law who enjoys to be greeted. Let us remember it.
The scribes who like to walk around in flowing robes and be greeted often appeared in the marketplaces. Clad in the ceremonial dress with high dignity, they want to be greeted in public places.
It is natural that a junior greets a senior. A student ought to greet his teacher. Greeting is an expression of politeness and respect. However there is a conventional problem that a senior does not condescend to greet but takes a certain attitude to be greeted. A junior who does not have the etiquette and social sense to greet could be termed as wrong but it is not more serious than the matter of the senior. We can say this because the junior who does not have the sense of need to greet a senior is probably uneducated and socially immature but the senior who expects or even exerts himself to be greeted seems to have a distorted personality.
If the teacher of the law was a man of character he would not try to be greeted and would not even feel disappointed even if he is not greeted. For example, let us regard the teacher of the law as a professor of a seminary or a pastor of today. If the professor is a man of character he would not bother much whether his students greet him or not. For him the kingdom of God and his rule is everything. Those who are concentrating in an absolute thing are not swayed by a relative one.
Here the matter of greeting does not merely belong to the level of external etiquette. Once it goes further, it can be compared to bribe. A bribe is something offered to a boss in his favor. A formal greeting is also a kind of favor and so greeting and bribing are similar. If we are free from greeting and bribe, our life would be much lighter. However, it is not an easy mater. When we receive greeting and bribe, it makes us happy instantly and also helps our practical life. Jesus told the disciples to watch out the teacher of the law who enjoys to be greeted. Let us remember it.
The people wore in flowing robes
As he taught, Jesus said, "Watch out for the teachers of the law. They like to walk around in flowing robes and be greeted in the marketplaces, (12:38)
Jesus’ destiny gradually rides speedily like flowing of water. It means that Jesus’ clash against his enemy get more serious with the passage of time. Jesus had already faced unpleasant atmosphere after his triumphal entry to Jerusalem where he cleared the temple and faced theological castigation from the Jewish religious leaders. Now Jesus’ candid and one-side criticism begins. However it cannot be compared with previous one in its strength.
The criticism is directed against the Scribes. They were law scholars who took the role of controlling the entire theological foundation of Judaism. The argument whether the religious leaders practically wore a specific robe (talit) or not is still going on. According to scholars, it is an ostentatious tassel of the scribes’ robe or the Sabbath dress which only the rich could afford to wear. However, it is clear that the dress reveals the dignity of privileged class just as a lawyer puts on the gown of a judge.
There are different opinions about a pastor’s gown in the worship service. I prefer wearing a gown if possible. It is because the pastor in worship service is not a natural person but a technical person entrusted in doing a special role as the player wear a specific dress in order to do a certain role.
In verse 38, ‘..to walk around in flowing robes’ does not mean that wearing such dress is wrong. It reveals one’s desire for fame which works in human. A desire for fame cannot be easily overcome. People pretend that they have no interest in it at all but in most cases they inwardly cling to this desire for fame. Jesus taught them to watch out for such arrogant people. We can imagine how shameful it had been for the scribes and priests on hearing of Jesus’ word.
Jesus’ destiny gradually rides speedily like flowing of water. It means that Jesus’ clash against his enemy get more serious with the passage of time. Jesus had already faced unpleasant atmosphere after his triumphal entry to Jerusalem where he cleared the temple and faced theological castigation from the Jewish religious leaders. Now Jesus’ candid and one-side criticism begins. However it cannot be compared with previous one in its strength.
The criticism is directed against the Scribes. They were law scholars who took the role of controlling the entire theological foundation of Judaism. The argument whether the religious leaders practically wore a specific robe (talit) or not is still going on. According to scholars, it is an ostentatious tassel of the scribes’ robe or the Sabbath dress which only the rich could afford to wear. However, it is clear that the dress reveals the dignity of privileged class just as a lawyer puts on the gown of a judge.
There are different opinions about a pastor’s gown in the worship service. I prefer wearing a gown if possible. It is because the pastor in worship service is not a natural person but a technical person entrusted in doing a special role as the player wear a specific dress in order to do a certain role.
In verse 38, ‘..to walk around in flowing robes’ does not mean that wearing such dress is wrong. It reveals one’s desire for fame which works in human. A desire for fame cannot be easily overcome. People pretend that they have no interest in it at all but in most cases they inwardly cling to this desire for fame. Jesus taught them to watch out for such arrogant people. We can imagine how shameful it had been for the scribes and priests on hearing of Jesus’ word.
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