A sermon preached at Kowloon Union Church on Twenty First Sunday After Pentecost 17 October 2021, by Muriel Orevillo-Montenegro. The scripture reading that day : Mark 10:35-45.
Drinking from
the Cup: What is the big deal?
The royalty and upper-class
folks have a ritualistic way of drinking from the cup during their tea party. You
must know the steps of how to drink from the fragile little teacup. In Psalm 23,
the Psalmist says something about cup saying: “my cup overflows.” Some interpret
this cup as a symbol of God’s overflowing providence and generosity. During the
wedding in Cana, cups also overflowed as water turned into the best wine. Then,
Jesus asked: “Are you able to drink the cup that I drink?” What is the big deal
about drinking from Jesus’ cup?
Today, October 17, is the 31st
commemoration of the UN’s World Day of Overcoming Poverty. But the World Bank
said that this year, 163 million new poor, will join the 1.3 billion people
already reeling in poverty before COVID-19. The UN’s Sustainable Development
Goals are also faltering with only 15 years left to end poverty. It is bound to
fail, unless the government leaders, who are in cahoots with unscrupulous companies,
would their practices of corporate kleptocracy, of unrestrained corruption,
even amid the pandemic. They should stop bingeing on the cup of greed!
Mark, a companion
of Paul, and later a disciple of Peter, wrote the gospel to the “Gentile
converts” when he was with Peter in Rome. These people must have been
traumatized by the Roman siege and destruction of Jerusalem in 70 C.E. Nero,
Vespasian, Titus, and Domitian waged imperial conquests, and brought chaos even
in Rome.
Mark reflected on
Jesus words passed on to him by Peter through stories. He wrote the gospel
around some 36 years have passed, after Jesus’ crucifixion. He traced the story
of Jesus’ journey for us to understand the question, “Are you able to drink the
cup that I drink?”
Jesus’ Journey:
from Dalmanutha to Jerusalem via Jericho
The pericope of
the text makes us see the events surrounding the story in Mark 10:35-45. Jesus took
a long walk from Dalmanutha (Magdala) to Jericho, making stops in some towns
along the way.
On their way to
Capernaum, the disciples were arguing. Upon arrival in Peter’s house in
Capernaum, Jesus asked the disciples: “What are you arguing about?” The
disciples just kept silent. They did not want to tell Jesus they were arguing
who was the greatest among them.
Then, Jesus left
Capernaum and went to “Judea and beyond Jordan.” There, more people came to
listen to Jesus, who was teaching about a broad range of topics: the
commandments, marriage, divorce, giving one’s wealth to the poor, and called
them to follow him. Jesus, however, hinted that it was “easier for a camel” than
the disciples to enter the kingdom of God.” Peter protested, saying that they have
already left everything to follow Jesus.
Jesus responded calmly: “Whoever wants to be first must be last of all
and servant of all.” The disciples failed to understand.
All these incidents
and discourses took place during the long walk of around 163 kilometers from
Bethsaida to Capernaum, and on to Jericho. Jesus aimed to walk 45 kilometers
more to Jerusalem, in time for the Passover. On the road, Jesus was walked ahead of the
disciples. The people were amazed at Jesus. But “those who followed were
afraid.” It was probably because they already got a scolding from Jesus a few days
before that. Jesus noticed the disciples’ behavior, and so he took them aside.
Then he began to tell them about the possible consequences of his ministry:
that he will be arrested, humiliated, and killed, but he will come back to
life. Still, the disciples did not understand.
The Ambitious
Sons of Zebedee
While on the road,
James and John demanded that Jesus reserve for them seats beside him, in his
glory. Jesus was probably shocked at the rudeness of the sons of Zebedee. They
made a demand, not a request. But he replied: “You do not know what you are
asking. Are you able to drink the cup that I drink,
or be baptized with the baptism that I am baptized with?” The brothers, without thinking, quickly responded:
“Of course, we can.” There was “too much heaven on their mind.” Jesus replied: “Okay,
but I am not the one who grants who would sit beside me, as it for those for
whom it is reserved.” Can you imagine the angry faces of the ten disciples
directed towards James and John when they heard all this?
Imagine Jesus’s
frustration. The disciples had been with him for three years, listening to him preaching
and teaching, and witnessing his works of healing and feeding the hungry. But
until this moment, they did not understand him. So, taught the disciples the
most crucial, final lessons of the day.
First, Jesus
taught that the disciples must behave differently from the “Gentiles.”
In verse 42-43b, Jesus
called the disciples and said: “You know that among the Gentiles those whom
they recognize as their rulers lord it over them, and their great ones are
tyrants over them. But it is not so among you.”
Jesus was pointing
to the “great ones” of Rome who lord it over the people, that even some members
of the Roman Senate called their emperors, at some point as tyrants. In 66
C.E., some 36 years after Jesus’ crucifixion, the Jewish revolt erupted. That was 150 years after Pompey captured
Jerusalem in 63 BCE. In Jesus’ time, the Roman empire oppressively controlled
Palestine. Emperor Nero sent his general, Vespasian, to suppress the rebellion.
When Nero and his two successors died in the same year in a row, Vespasian
became the emperor in 69 C.E. Vespasian imposed heavy taxes on the people of
the empire to fund his infrastructure projects, including the Colosseum, and
killed those who opposed his policies. He commissioned his son, Titus, to
finish off the Jewish rebellion. Titus timed the attack during the Passover, trapped
and starved the people and pilgrims in Jerusalem. This was the context of
Jesus’ usage of the word “Gentile’s great ones” as tyrants, who lorded it over
the people.
James and John
displayed an attitude that reflected a culture that gives a premium on rank or social
standing. They reflected the practices of self-importance and placement, not
just of the Romans but also of the institutionalized Judaism in those days. In
the Rabbinic writings, the meal seating orders were observed. This seating arrangement
was also observed in the Qumran Rule of Community. James and John
desired distinction and recognition. They wanted status, and prestige more than
the others. In Jesus’ eyes, they were no different from the “Romans, the Gentiles.”
Until now, some people continue to follow this system during meals on special
occasions, especially when a “big” personality is present. The host would
prepare the so-called “head table,” or, let the “VIP” sit at the “head” of the
table, the “cabecera” (‘above’ from Sp. cabeza). The rest of the
guests would be seated according to rank and prestige.
Are we not like
James and John sometimes? Don’t we have that desire in our heart to gain
prestige or rank? We would post a banner on our fences or on FB walls for
people to congratulate us, and for us to congratulate ourselves. Sure, psychology says we need affirmation and
recognition, and that is fine. But when we go beyond the boundary and want
people to bow before us, that is worrisome. We must be conscious not to cross
the thin line towards the other side that would make us egotists, narcissistic,
and boastful of our desire to sit at the throne of glory beside the VIPs. Some
even wanted to be kissed by the VIP.
Second, Jesus
taught that those who want to be great must first become a servant.
In Mark 10:43-44,
Jesus urged the disciples not to imitate the Roman and Jewish leaders(μέγας). He
asserted that whoever wishes to become great among the disciples must be a servant,
and whoever wishes to be first “must be slave of all.” The noun “diakonos”
in Greek refers to one who waits upon tables, serving food to the master. This
position of service, in the Greek world during those times was regarded as
undignified and demeaning. It indicates that one has a low social status. Only
the poor deserves to be a diakonos. Even Plato once asked: “How can a
man be happy when he has to serve someone?”
Jesus, however,
re-defined diakoneo (διακονέω) or servanthood in connection with being “mega,”
(μέγας) of being great. Diakoneo means personal devotion, servanthood.
Jesus showed this new definition of servanthood by his humility and service.
Jesus demonstrated that service is an embodiment of God’s love, and one’s love
of neighbor. In this sense, service becomes a “visible manifestation of God’s
love.” (James R. Edwards). But in church, some people also avoid holding office
as diakonos, not because they do not have skills. They do not want to
serve. It is more convenient to just sit in the pew and leave after service.
Up to this day,
many people still associate servanthood with someone who has low status in life
and poor standing in society. Many employers in Hong Kong do not treat well
their domestic helpers and migrant workers would receive low compensation
compared to locals with the same skills. Today, in the Philippines, the politicians
are in the hysteria of preparing for the elections to become megas! They
now begin to make promises and their common keyword: service to the country! Experience,
however, tells me that most of these people would just abandon their promises.
Instead of serving the people, they became tyrants!
Third, Jesus
pointed out that discipleship is costly.
This is the
highlight of Jesus’ call to those who wish to follow him. In Mark 10:45, Jesus
asserted that “the Son of Man came not to be served but to serve, and to give
his life a ransom for many." This is Jesus’ answer to the question he
posed to James and John in vs. 38: “Are you able to drink the cup that I drink
or be baptized with the baptism that I am baptized with?” Coming from the
Jewish tradition of waiting for the messiah, James and John though of
messiahship as glorious. But they did not understand Jesus’s view of
messiahship. To Jesus, a messiah gives one’s life for the people. A messiah
struggles and defies the system and culture of lording it over others. So he
asked them: “Are you able to drink the cup that I drink, or be baptized with
the baptism that I am baptized with?” Jesus said this clearly before the crowd
earlier (Mark 8:34), after he rebuked Peter: “If any
want to become my followers, let them deny themselves and take up their cross
and follow me.” Yet, the disciples could not, or probably just refuse to
understand. Being a follower is not about wearing a golden cross around our
necks. We are called to follow by walking behind Jesus’ footsteps and doing
what Jesus did. It means attending to ordinary people who are seeking
liberation and salvation from their miserable physical and spiritual lot. In a
sense, it meant atonement, at-one-ment. When Jesus forgives them, he made them
whole again. These people are the ones who had no access to social
services. Doing Jesus’ work sometimes
requires rocking the boat of oppression. His work subverts the existing system that
privileges only a few. Jesus’ works of
healing and teaching were a judgment against the system that brought suffering
to the people. For Mark, Jesus was determined in overcoming evil forces and
defying the power of imperial Rome through his ministry. That was why Jesus
warned the disciples and those who witnessed his ministry not to tell anyone
about it. But his works could not be hidden forever. The authorities would find
out. He knew it. If it is in the Philippines these days, he would be red-tagged
and could be killed extrajudicially.
Jesus calls on the
follower to drink his cup and go through his baptism. Following Jesus is not a
tea party. But Jesus showed there is joy and happiness in the fellowship among
those who are serving and willing to give up their lives to serve the
oppressed. Mark uses the word “ransom” or lytron (λύτρον). This Greek verb means money or price paid to
free a slave, to free the prisoners of war, or to buy the freedom of the
victims of piracy. Sometimes, a ransom was in terms of the exchange of
prisoners. It was a common practice in Greek and Roman warfare. Those who have
no one to buy their freedom would either be enslaved or killed. Mark used the
word “ransom” to signify Jesus’ actual, real act of liberating the people from
misery.
Today, taking
seriously the call of Jesus in Hong Kong or the Philippines could be scary a
bit. But Jesus does not call us to make an
unnecessary sacrifice. Yet, when times call for it, we must be ready. It is not
easy to be a true Christian. But if you want to be one, take it seriously. Fear
and anxiety are real. Fear, however, is an occasion for us to reflect and
discern what is happening in society. Anxiety could lead us to understand the
way of Jesus, the way of Christ. Discipleship is costly. Dietrich Bonhoeffer
took discipleship seriously. There are people – priests, pastors, farmers,
lawyers, doctors, teachers, activists, community workers in the Philippines –
and yes, in Hong Kong too, who did the same in light of their faith.
If Jesus were here
today in KUC, and ask: “Are you able to drink the cup that I drink or be
baptized with the baptism that I am baptized with?” Can we tell him, “Yes, we are able?” Are we
ready to follow his steps and embody Christ to serve and give our lives to
others? Can we be Christ to each other? Remember, Jesus said: “If any want to
become my followers, let them deny themselves and take up their cross and
follow me.” May the Spirit disturb us from our complacency and help us truly
follow Jesus, who showed us the meaning of the word Christ. Amen.
# posted by Kowloon Union Church : Sunday, October 17, 2021
