Daniel 12:1 3

Commentary Daniel 12:1-3 This text is one of the early accounts of an afterlife. Michael who protects the followers of God will wake up. Then the dead will be brought back to life. In this world, the followers of the Lord will be like stars. Daniel 12:1 Michael, the great prince, the protector of your people – The question that this phrase brings is one of support and destruction. What happened to the innocent ones? Where was Michael? Daniel 12:2 Many of those who sleep in the dust of the earth shall awake – This appears to be “spiritual awakening” and not a “physical resurrection.”1 some to everlasting life, and some to shame and everlasting contempt – The justice promised by God will finally be given to humanity. Daniel 12:3 shine like the sun Sharing in divine glory is found both in “rabbinic literature” and in the Scriptures (Daniel 12:3; Sirach 50:7; 1 Enoch 39:7; 104:2; Matthew 17:2; Revelation 1:16; 10:1)2

Psalm 16 The psalmist tells us that the honorable people are the ones who follow the L ORD. The narrator is happy with what has been given to him. He thanks the L ORD for the good advise. This Psalm is traditionally used during the Easter Vigil. It follows the lesson from Genesis 22:1-18. Psalm 16:1 Protect me, O God, for in you I take refuge. – The psalmist, speaking for those in persecution, pain, and peril, prays to the L ORD for divine assistance. Psalm 16:2 You are my L ORD – This confession reminds both God and man that the L ORD is God. He alone can save. I have no good apart from you. – Only the L ORD brings life. 1

Carl Armerding, ‘Asleep In The Dust’, Bibliotheca Sacra, 121 (1964). Arland J. Hultgren, Chap. Parables of Final Judgement In ‘The Parables of Jesus: A Commentary’, (William B. Eerdmans Publishing Company, 2000), p. 298. 2

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Psalm 16:3 the holy ones in the land, they are the noble – Others are set aside. Their actions make them of royal birth. Psalm 16:4 Those who choose another god multiply their sorrows – Naturally, pain comes to those who do not follow the L ORD. They have turned away from life and this movement toward death hurts. drink-offerings of blood I will not pour out – They hope that by giving the life force to their gods, they will be given life. Psalm 16:5 The L ORD is my chosen portion and my cup – The author has not selected anyone else. Only the L ORD gives him what is needed to survive. Psalm 16:6 The boundary lines have fallen for me in pleasant places – The L ORD’s allocation of the property between the tribes is good. Psalm 16:7 I bless the L ORD who gives me counsel – During the day, the L ORD tells the psalmist what needs to be done. Thus, the author thanks the L ORD. in the night also my heart instructs me – The teaching continues during sleep. The psalmist’s brain informs him of truth. Psalm 16:8 I keep the L ORD always before me – As a good Jew, the Word of the L ORD is always found in front of him (Deuteronomy 11:18). because he is at my right hand – Literally the Lord is there. The author bound the Word to his arm (Deuteronomy 11:18). Psalm 16:9 my heart is glad, and my soul rejoices; my body also rests secure – The totality of what it means to be a human shows the author that he is on the correct path. Psalm 16:10 you do not give me up to Sheol – The L ORD does not forget the psalmist. Psalm 16:11 You show me the path of life. – Movement from the way of truth only brings death.

Hebrews 10:11-25 The author of Hebrews asserts Christ’s sacrifice is enough to cover all sins. This begs the following questions. “Why is this sacrifice acceptable when the others 2

were ”normally” good enough?” “Why does one stand in for many?” (In other words, is this line of reasoning nothing more than a Platonic ideal?) The promise is that God will use the Holy Spirit and place the laws on the hearts. (Why do we expect it to work this time around? Didn’t God do this correctly the first time?) The theory of atonement that is presented is one of blood. According to the author only this blood was needed to satisfy God. We are to trust in the one who gives the promise. (What about the promises to Abraham, et al?) Our work is to be one of “love and good deeds,” being with each other, and “encouraging” other Christians. Hebrews 10:11 offering again and again the same sacrifices that can never take away sins – This assertion by the author of Hebrews stands in direct opposition to the teachings found in the Old Testament. Sacrifices do remove sin (Exodus 29:14; 29:36; 30:10; Leviticus 4:3; 4:14; 4:21; 4:25; 4:29; 4:32-35; 5:6-13; 5:15; 5:17; 6:30; 7:7; 7:37; 8:2; 8:14; etc. ). Hebrews 10:12 a single sacrifice for sins – This is the center point of the argument that makes what Christ did apply for everyone at all times. he sat down at the right hand of God – This shows the Son’s obedience to the Father. Hebrews 10:13 has been waiting “until his enemies would be made a footstool for his feet.” – The work of subduing the forces opposed to Him is assigned to another. Hebrews 10:14 For by a single offering he has perfected for all time those who are sanctified. – Once again, the author is placing front and center his understanding of what happened. This logic is needed because it helps to explain why the Christian community no longer follows the law of sacrifice for atonement. Hebrews 10:15 Hebrews 10:16 This is the covenant that I will make with them – This quote and what follows in verse 16 is from Jeremiah 31:33. This promise is now spoken to a new generation. Hebrews 10:17 I will remember their sins and their lawless deeds no more. – This line comes from Jeremiah 31:34.q

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Hebrews 10:18 Where there is forgiveness of these, there is no longer any offering for sin. – This conclusion explains what has changed in Christian worship. It is built on the assumption that Christ’s work completely covered all sins. Hebrews 10:19 to enter the sanctuary by the blood of Jesus – The followers of Christ are protected in the holiest places by the blood of Jesus. The angel of death passes over them. Hebrews 10:20 he opened for us through the curtain – This seems to be an allusion to the curtains that are found in the temple (Exodus 26:1-13; 36:817; Numbers 3:26; 4:25; etc) Along with the tearing the occurred during Christ’s death (Matthew 27:51; Mark 15:38; Luke 23:45). Hebrews 10:21 Hebrews 10:22 let us approach with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. – Followers of Jesus can come to the altar because of His work. Hebrews 10:23 he who has promised is faithful – The work of Jesus is secure. Hebrews 10:24 consider how to provoke one another to love and good deeds – Those on the Way need to do what is required of them. Hebrews 10:25 not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day approaching. – The joining with other Christians helps the strong to support the weak.

Mark 13:1-8 Mark 13:1 out of the temple – The destruction starts at the temple and moves out the furthest reaches of the universe. large stones – The Greek has ποταποὶ λίθοι (wonderful stones). large buildings – The Greek has ποταπαὶ οἰκοδομαί (wonderful buildings) . In Mark, this is Jesus’ first trip to Jerusalem. The amazement by the disciples might indicate this this is their first trip to the temple.3 3

John R. Donahue, S.J. and Daniel J. Harrington, S.J.; Idem, editor, The Gospel of Mark, Volume 2, Sacra Pagina, (Collegeville, MN: The Liturgical Press, 2002), p. 368.

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Mark 13:2 Not one stone will be left here upon another – A life without Christ causes everything to be torn apart.4 See also Micah 3:12 and Jeremiah 26:18.5 In Mark 13:2, there is no words that address the rebuilding of the temple.6 We as Christians must address the realities of today. The pain, the disappointments, the loss. If we consume only can we have faith?7 We have abandoned the faith tradition since the culture of consumerism tells us that the only important time is now; we have no past and we have no future.8 Live for the present is what everyone is telling us. What have we forgotten about the past and the future? FAITH! As long as the empire can keep the pretense alive that all things are all right, there will be no real grieving and no serious criticism.9 All is not right! This way of living cannot go on forever. We must bring symbols from the past into the present; we must speak to those fears and terrors that we feel; we must speak about the stench of death caused by sin.10 Dream. Imagine. What will a new beginning be? These symbols must not be new symbols instead they must be the symbols that occupy the deepest memories that contradict the lack of life today.11 (chaos, darkness, barrenness, oppression) Describe the future in these types of terms. Bring to the public the hopes and the yearning that have suppressed for so long that no one knows that they are there.12 Hope is spoken in a metaphor but in concrete details about the new situation that is imagined.13 The hated must be “made reachable”, must be exposed for the fraud that it is.14 4

Ed Schroeder, Asleep: Mark 13:1-8 Twenty-Sixth Sunday after Pentecost, (http://www. crossings.org/theology/1997/theolo87.shtml, 1997). 5 Donahue and Harrington, Mark, p. 368. 6 Ibid. 7 Walter Brueggemann, The Prophetic Imagination, (Fortress Press, 1978), p. 11. 8 Ibid. 9 Ibid., p. 20-21. 10 Ibid., p. 49-51. 11 Ibid., p. 66. 12 Ibid., p. 67. 13 Ibid., p. 69. 14 Ibid., p. 75.

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Mark 13:3 the Mount of Olives – According to Zechariah 14:4 the Mount of Olives is the site of the L ORD’s final victory over Israel’s enemies.15 Peter, James, John, and Andrew asked him privately – The insiders want special knowledge. when will this be – The issue for watchful disciples is not when is the end coming but is this the end?16 Mark 13:4 Tell us, when will this be – In other words, “Finally, Jesus is going to throw His weight around. Those leaders, which we all have issues with, are now going to get what is coming to them. Jesus will destroy their house of worship, them, and put us in their place.” Mark 13:5 Beware – The tone of Jesus says, “Be careful of what you might think.” (not a quote from either Jesus or Donahue and Harrington)17 Jesus is not coming with this type of power, a force that destroys temples, nations, and worlds. Instead, Christ comes with a different type of control. It is subtle. It is small. It is subversive. Mark 13:6 Many will come in my name – Some people will claim to be following Jesus or even Jesus Himself. I am he – In fact they may say that they are God. will lead many astray – Christ’s cautious approach continues.18 The reason why it is important to hear time and time again of how God came to live among us is that we can once again learn how God uses power. Out of all the Gospels, this Gospel written by Mark is the clearest on this one point. Power is not taking the world by force nor is it ruling with a iron fist. Power in Mark’s Gospel comes in the form of care for the less fortunate. The primary illustration of God’s power is found in a few more chapters, raised on the cross and dripping blood. Mark 13:7 When you hear of wars and rumours of wars – See 4 Ezra 13:31. this must take place – God is in control. This is part of a plan. 15

Donahue and Harrington, Mark, p. 368. Schroeder, ‘Asleep: Mark 13:1-8 Twenty-Sixth Sunday after Pentecost’. 17 Donahue and Harrington, Mark, p. 369. 18 Ibid.

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Mark 13:8 beginning of the birthpangs. – This is a defiant act against the death and destruction that is associated with war.19 The issue set before us today in the thirteenth chapter of Mark forces us to closely examine our understanding of God’s power. When Christ comes again, how we He deal with the people that He finds living here on earth? Will He use force against these individuals or will He provide for their health, welfare, and maintenance? If the Gospel according to Mark is correct, Jesus will once again give aid to those who need it the most.

References Armerding, Carl, ‘Asleep In The Dust’, Bibliotheca Sacra, 121 (1964), pp. 153 – 158. Brueggemann, Walter, The Prophetic Imagination, (Fortress Press, 1978). Donahue, S.J., John R. and Harrington, S.J., Daniel J.; Idem, editor, The Gospel of Mark, Volume 2, Sacra Pagina, (Collegeville, MN: The Liturgical Press, 2002). Hultgren, Arland J., Chap. Parables of Final Judgement In ‘The Parables of Jesus: A Commentary’, (William B. Eerdmans Publishing Company, 2000), pp. 292–330. Loader, William, First Thoughts on Year B Gospel Passages from the Lectionary Pentecost 24, http://wwwstaff.murdoch.edu.au/˜loader/ MkPentecost24.htm, Last checked on November 14, 2009. Schroeder, Ed, Asleep: Mark 13:1-8 Twenty-Sixth Sunday after Pentecost, (http://www.crossings.org/theology/1997/theolo87. shtml, 1997), Last checked on November 14, 2009.

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William Loader, First Thoughts on Year B Gospel Passages from the Lectionary Pentecost 24, http://wwwstaff.murdoch.edu.au/˜loader/MkPentecost24.htm.

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