Bearing A Cross and the Myth of Redemptive Suffering
#1 New Release on Amazon!
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon.
After two successful decades of preaching a gospel of love within the Christian faith tradition Herb felt like something was missing. He went back to the gospels and began reading them through the interpretive lenses of various marginalized communities and what he found radically changed his life forever. The teachings of the Jesus in the gospel stories express a profound concern for justice, compassion, and the well-being of those in marginalized communities. This book navigates the intersections between faith and societal justice, and presents a compelling argument for a more socially compassionate and just expression of Christianity. Herb’s findings in his latest book are shared in the hopes that it will dramatically impact how you practice your Christianity, too.
Finding Jesus by Herb Montgomery is the #1 New Release in its category.
Get your copy on Amazon, today!
New Episode of JustTalking!
Season 2, Episode 1: Mark 8.31-38. Lectionary B, Lent 2
Each week, we’ll be talking about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and societal justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it.
You can find the latest show on YouTube at
Season 2, Episode 1: Mark 8.31-38. Lectionary B, Lent 2
Please Like, Subscribe, hit the Notification button, and leave us a comment
Thanks in advance for watching!
Bearing A Cross and the Myth of Redemptive Suffering
Herb Montgomery | February 24, 2024
“It may seem to be a subtle interpretive difference, but it makes all the difference in the world in how we respond to abuse, injustice and suffering.”
To listen to this week’s eSight as a podcast episode click here.
Our reading this second week of Lent is from the gospel of Mark:
He then began to teach them that the Son of Man must suffer many things and be rejected by the elders, the chief priests and the teachers of the law, and that he must be killed and after three days rise again. He spoke plainly about this, and Peter took him aside and began to rebuke him.
But when Jesus turned and looked at his disciples, he rebuked Peter. “Get behind me, Satan!” he said. “You do not have in mind the concerns of God, but merely human concerns.”
Then he called the crowd to him along with his disciples and said: “Whoever wants to be my disciple must deny themselves and take up their cross and follow me. For whoever wants to save their life will lose it, but whoever loses their life for me and for the gospel will save it. What good is it for someone to gain the whole world, yet forfeit their soul? Or what can anyone give in exchange for their soul? If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of them when he comes in his Father’s glory with the holy angels.” (Mark 8:31-38)
Every year when this passage rolls around in the calendar of the lectionary, I’m reminded of how much care and intentionality must be exercised with passages like it. This passage is especially vulnerable to being interpreted in death-dealing ways rather than life-giving ones. It’s one of the central passages that has been used throughout Christian history to teach the harmful myth of redemptive suffering. Let me share a little bit of personal background.
I grew up as an only child with a single mom. At times, my mom would find herself in abusive relationships with men. Only once did I ever see my mom try to stay and make it work, and that only resulted in harm for both her and me. After that experience, she never hesitated to leave again. I’m proud of my mom for learning how to establish healthy boundaries in her life. While she was alive, through her difficult life experiences, she developed a keen ability to defend and hold onto the value of her humanity and mine. I was her only son. And she would not allow men who even began to reveal red flags that were potentially abusive to take up space in her life.
My mother was a Christian, and I also witnessed many pastors at various times use this week’s passage to encourage her to stay, stick it out, and “turn the other cheek,” to “be like Jesus” and be willing to “take up her cross.” At times, they encouraged this approach with the idea that somehow my mom’s suffering might change, save, or redeem her husband. This is the myth of redemptive suffering: that our suffering can redeem our abusers and oppressors. It’s not only bad advice based on harmful interpretations of what bearing a cross or being like Jesus actually means, but it has literally been lethal to so many women. Women have lost their lives staying with abusive men. (I realize that women are not the only ones who suffer at the hands of abusive partners, and I’m using my own experiences with my mother and her life as my primary reference point.)
As we consider our passage this week, I want to highly recommend the now-classic essay by Brown and Parker, “For God So Loved the World?” You can find a readable PDF of this essay at http://healingreligion.com/2490/pdf/forgodso.pdf. I’m grateful to healingreligion.com for providing this resource freely.
The very first paragraph of Brown’s and Parker’s essay states:
“Women are acculturated to accept abuse. We come to believe that it is our place to suffer. Breaking silence about the victimization of women and the ways in which we have become anesthetized to our violation is a central theme in women’s literature, theology, art, social action, and politics. With every new revelation we confront again the deep and painful secret that sustains us in oppression: We have been convinced that our suffering is justified.”
For Christian women, the Christian traditional interpretation of the death of Jesus as redemptive serves to promote the harmful and death-dealing teaching that suffering is or can be redemptive. I’m reminded of the words of Katie G. Cannon in the foreword to the 25th anniversary edition of Delores S. Williams’ Sisters in the Wilderness: The Challenge of Womanist God-Talk:
“[Williams] contends that theologians need to think seriously about the real-life consequences of redemptive suffering, God-talk that equates the acceptance of pain, misery, and abuse as the way for true believers to live as authentic Christian disciples. Those who spew such false teaching and warped preaching must cease and desist.”
Space here does not permit me here this week to critique various atonement theories and present alternatives (I have done this elsewhere). I do want to offer some guidance this week with the specific passage we are considering.
Too often, the cross we are to counseled to “bear” is defined as an injustice itself. When we define the injustice or abuse we are suffering as our cross to bear, then being Christlike leads to being passive and patiently enduring whatever injustice or abuse we are suffering.
But this is not what the cross stood for in the Jesus story of the synoptic gospels. In that story, Jesus begins the week with a protest where he flips the tables of the money changers in the temple courtyard. We have to understand the context to see why.
In the time of Jesus, the poor and marginalized were being crushed under the Temple State’s complicity with the Roman Empire’s extractive economy. The poor were getting poorer and farmers were losing their land through growing indebtedness to the rich and wealthy class. Even in our reading this week, Jesus sets his sights on the heart of the Temple State in Jerusalem, the temple, and determines he must demonstrate there against the abuses that were going on. The rest of that week in these gospels, we witness the system pushing back. That doesn’t result in Jesus’ redemptive death, but in his unjust state execution for speaking out. In the story, the Divine overturns the injustice three days later. Everything accomplished through the death of Jesus was reversed, undone, and overcome through Jesus being brought back to life.
In the story, Jesus:
- Stands up to the injustice he sees happening around him
- The system threatens him with a cross if he doesn’t shut up
- Jesus refuses to be passive. Refuses to be silent. Refuses to shut up. He keeps pushing.
- The response of state is to put him on a cross.
The third step in this chronology is what it means to embrace the way of the cross. A cross is not intrinsic to following Jesus. A cross only comes into our Jesus-following if our oppressors or abusers choose to threaten us with one. If our standing up to injustice threatens them enough for them to use force to sit us back down and get us to be silent and passive. It is at this point that Jesus’ words begin to take on life-giving rather than death-dealing meaning. I offer my comments in brackets:
“Whoever wants to be my disciple must deny themselves and take up their cross [be willing to not be silent] and follow me [in speaking out].
For whoever wants to save their life [through remaining silent] will lose it. [We lose a part of ourselves every time we are silent in the face of injustice.]
but whoever loses their life for me and for the gospel [being willing to speak out in face of rejection and pushback] will save it [hold onto and even reclaim our humanity that the system wants to exploit while denying].
What good is it for someone to gain the whole world, [through going along with the system]
yet forfeit their soul [silence your own conscience in what you know to be right]?
Or what can anyone give in exchange for their soul? [Whatever the cost of speaking out, it’s worth it. Whatever the reward being offered for being silent, it’s not worth it.]”
The cross is not the injustice or abuse we are to bear. The cross is what our oppressors or abusers threaten us with if we don’t cease and desist speaking out. To be willing to bear a cross means instead to keep speaking out, don’t be silent, keep calling for justice, keep holding abusers and oppressors accountable. This is the only way we and they will ever experience change.
How we define bearing a cross—whether passively bearing injustice, or refusing to be silent in the face of injustice—may seem to be a subtle interpretive difference. But for a Jesus follower it makes all the difference in the world in how we respond to abuse and suffering.
HeartGroup Application
1. Share something that spoke to you from this week’s eSight/Podcast episode with your HeartGroup.
2. How does connecting a cross to the refusal to be silent impact how you respond to injustice? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
I want to also say a special thank you this week to Quoir Publishing, Keith Giles who wrote the foreword to my latest book, all the special people on our launch team, and all of you who made this release a success.
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and soon also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on X (or Twitter), Facebook, Instagram and Meta’s new Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts. Also, if you enjoy listening to the Jesus for Everyone podcast, please like and subscribe to the JFE podcast through the podcast platform you use and consider taking some time to give us a review. This helps others find our podcast as well.
You can watch our new YouTube show called “Just Talking” each week. Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and societal justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking. Please Like, Subscribe, hit the Notification button, and leave us a comment.
And if you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
Are you getting all of RHM’s Free Resources?
Free Sign Up Here
The Power of Our Voices
#1 New Release on Amazon!
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon.
After two successful decades of preaching a gospel of love within the Christian faith tradition Herb felt like something was missing. He went back to the gospels and began reading them through the interpretive lenses of various marginalized communities and what he found radically changed his life forever. The teachings of the Jesus in the gospel stories express a profound concern for justice, compassion, and the well-being of those in marginalized communities. This book navigates the intersections between faith and societal justice, and presents a compelling argument for a more socially compassionate and just expression of Christianity. Herb’s findings in his latest book are shared in the hopes that it will dramatically impact how you practice your Christianity, too.
Get your copy of this #1 New Release on Amazon, today!
The Power of Our Voices
“Change does not only come from strong political winds, earth-shaking social quakes, or fire that burns the whole thing down. Change also comes from continued speaking out. What power does one voice have? This story reminds us that our voices, when we speak out together against injustice, can have power for change.”
To listen to this week’s eSight as a podcast episode click here.
Our reading this week is from the gospel of Mark:
After six days Jesus took Peter, James and John with him and led them up a high mountain, where they were all alone. There he was transfigured before them. His clothes became dazzling white, whiter than anyone in the world could bleach them. And there appeared before them Elijah and Moses, who were talking with Jesus.
Peter said to Jesus, “Rabbi, it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah.” (He did not know what to say, they were so frightened.)
Then a cloud appeared and covered them, and a voice came from the cloud: “This is my Son, whom I love. Listen to him!”
Suddenly, when they looked around, they no longer saw anyone with them except Jesus.
As they were coming down the mountain, Jesus gave them orders not to tell anyone what they had seen until the Son of Man had risen from the dead. (Mark 9:2-9)
This is the earliest version of this story that we still have today, and the one that all other reports of this event in our sacred text are dependent on (see Matthew 17:1-8; Luke 9:28-36; 2 Peter 1:16-18).
In Mark’s narrative, Jesus is focused on Jerusalem. He will soon be protesting in the temple courts and quite probably provoking the empire’s violent response. So our story this week prepares us for the rest of the events of this gospel. First, though, this story points us back to Jesus’ baptism:
Just as Jesus was coming up out of the water, he saw heaven being torn open and the Spirit descending on him like a dove. And a voice came from heaven: “You are my Son, whom I love; with you I am well pleased.” (Mark 1:11)
Remember, in the book of Isaiah, this language was tied to the one who would establish justice:
Here is my servant, whom I uphold,
my chosen one in whom I delight;
I will put my Spirit on him,
and he will bring justice to the nations.
He will not shout or cry out,
or raise his voice in the streets.
A bruised reed he will not break,
and a smoldering wick he will not snuff out.
In faithfulness he will bring forth justice;
he will not falter or be discouraged
till he establishes justice on earth. (Isaiah 42:1-4)
Mark then points forward to the resurrection with a detail that would appear later in Mark’s version of the story:
But when they looked up, they saw that the stone, which was very large, had been rolled away. As they entered the tomb, they saw a young man dressed in a white robe sitting on the right side, and they were alarmed. (Mark 16:4-5, italics added)
The transfiguration story that we’re looking at this week places Jesus in the context of Moses and Elijah for Mark’s Jewish audience. That’s quite possibly the real heart and power of this story for Mark’s intended audience: they would have thought back to this account of Moses:
The LORD said to Moses, “Come up to me on the mountain and stay here, and I will give you the tablets of stone with the law and commandments I have written for their instruction.” Then Moses set out with Joshua his aide, and Moses went up on the mountain of God. He said to the elders, “Wait here for us until we come back to you. Aaron and Hur are with you, and anyone involved in a dispute can go to them.” When Moses went up on the mountain, the cloud covered it, and the glory of the LORD settled on Mount Sinai. For six days the cloud covered the mountain, and on the seventh day the LORD called to Moses from within the cloud. To the Israelites the glory of the LORD looked like a consuming fire on top of the mountain. Then Moses entered the cloud as he went on up the mountain. And he stayed on the mountain forty days and forty nights. (Exodus 24:12-18)
Moses stood as the great liberator from slavery in the Hebrew stories. And, in his own time, Jesus is leading a Jewish renewal movement, calling people away from the abuses of Rome and Roman complicity back to the justice teaching of the Torah, especially toward the poor and the marginalized. Matthew goes even further in drawing parallels between Moses and Jesus throughout his gospel stories, while Luke will take a different direction. Both build on Mark’s version here.
Elijah also held a special place in the minds of those longing for liberation from Rome among Mark’s audience.
See, I will send the prophet Elijah to you before that great and dreadful day of the LORD comes. He will turn the hearts of the parents to their children, and the hearts of the children to their parents; or else I will come and strike the land with total destruction. (Malachi 4:5-6)
Remember this gospel was written very close to the destruction of Jerusalem by Rome, either during the events leading up to that destruction or in its wake shortly after. Elijah prophetically represents all those who have stood up to and spoken truth to power. Elijah also had a mountaintop experience, yet his experience was a little different from Moses’. Elijah flees to the mountaintop in fear after standing up to Queen Jezebel. Here’s the story:
Elijah was afraid and ran for his life. When he came to Beersheba in Judah, he left his servant there, while he himself went a day’s journey into the wilderness. He came to a broom bush, sat down under it and prayed that he might die. “I have had enough, LORD,” he said. “Take my life; I am no better than my ancestors.” Then he lay down under the bush and fell asleep. All at once an angel touched him and said, “Get up and eat.” He looked around, and there by his head was some bread baked over hot coals, and a jar of water. He ate and drank and then lay down again. The angel of the LORD came back a second time and touched him and said, “Get up and eat, for the journey is too much for you.” So he got up and ate and drank. Strengthened by that food, he traveled forty days and forty nights until he reached Horeb, the mountain of God.
There he went into a cave and spent the night. And the word of the LORD came to him: “What are you doing here, Elijah?” He replied, “I have been very zealous for the LORD God Almighty. The Israelites have rejected your covenant, torn down your altars, and put your prophets to death with the sword. I am the only one left, and now they are trying to kill me too.” The LORD said, “Go out and stand on the mountain in the presence of the LORD, for the LORD is about to pass by.” Then a great and powerful wind tore the mountains apart and shattered the rocks before the LORD, but the LORD was not in the wind. After the wind there was an earthquake, but the LORD was not in the earthquake. After the earthquake came a fire, but the LORD was not in the fire. And after the fire came a gentle whisper.
When Elijah heard it, he pulled his cloak over his face and went out and stood at the mouth of the cave. (1 Kings 19:3-18)
The Story ends with Elijah being told “Go back . . . I reserve seven thousand in Israel—all whose knees have not bowed down to Baal and whose mouths have not kissed him.” Elijah is then told to descend from the mountain and to anoint Jehu as king and Elisha as Elijah’s successor as prophet.
In Mark’s version of the Jesus story, Jesus is also about to descend from the mountain he’s on. When he reaches Jerusalem, he will overturn the moneychangers’ tables, speak truth to power in solidarity with those being harmed, and face the imperial response due to all who oppose the so-called Pax Romana. The temple has become a conduit of Rome. It is not Judaism that Jesus is standing up against. He’s standing up against the complicity that the elites and powerful of his day are engaged in with the empire to the harm of the masses.
As Moses stood for liberation, Elijah stands for all those who have prophetically called for justice in the face of violent opposition by those in power who are threatened by their calls for change.
I can’t help but wonder if Mark’s original audience caught the parallels in this week’s story of God’s voice not being found in the wind, earthquake and fire, but in the still small voice. Could Jesus have been questioning what his own still small voice would ultimately accomplish in the face of systemic injustice in his own society? Could a point of these parallels be to encourage Mark’s audience and us today to just keep speaking?
Don’t think that change only comes from strong political winds, earth-shaking social quakes, or fire that burns the whole thing down: consider the violent events and failed attempts at liberation surrounding Jerusalem in the wake of its destruction. Change also comes from continued speaking out. What power does one voice have? This story reminds us that our voice, when we speak out against injustice, can have power for change. As Elijah was sent back down the mountain, and as Jesus was sent down from the mountain to face the powerful temple state in Jerusalem, we too today are called to speak out in our spheres of influence whenever people, the objects of God’s universal love, are being harmed.
Again, this story marks the transition point in Mark’s version of the Jesus story. In this moment, Jesus stands with Moses the great liberator and Elijah the prophet who stood up to corrupt rulers in positions of power and experience all that came in that wake. Jesus will soon leave and turn toward those in power in his own society, time, and place, just as both Moses and Elijah did.
That’s what’s happening in Mark’s gospel at this stage of the story. What is happening at this stage of our stories? Are we conflicted with injustice and harm being done in our world today? Do we also need some encouragement that our voice matters? Are we afraid of the consequences of speaking out?
The way of love calls each of us, alongside of others, to speak out against injustice in your world, today.
HeartGroup Application
1. Share something that spoke to you from this week’s eSight/Podcast episode with your HeartGroup.
2. Share an experience where your own speaking out ultimately resulted in change? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
I want to also say a special thank you this week to Quoir Publishing, Keith Giles who wrote the foreword to my latest book, all the special people on our launch team, and all of you who made this release a success.
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and soon also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on X (or Twitter), Facebook, Instagram and Meta’s new Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts. Also, if you enjoy listening to the Jesus for Everyone podcast, please like and subscribe to the JFE podcast through the podcast platform you use and consider taking some time to give us a review. This helps others find our podcast as well.
You can watch our new YouTube show called “Just Talking” each week. Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and societal justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking. Please Like, Subscribe, hit the Notification button, and leave us a comment.
And if you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
I’ll see you next week.
Are you getting all of RHM’s Free Resources?
Free Sign Up Here
A Safe, Compassionate, Just Home for Everyone
#1 Best Seller and New Release on Amazon!
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political & Economic Teachings of the Gospels.
by Herb Montgomery
Available now on Amazon.
After two successful decades of preaching a gospel of love within the Christian faith tradition Herb felt like something was missing. He went back to the gospels and began reading them through the interpretive lenses of various marginalized communities and what he found radically changed his life forever. The teachings of the Jesus in the gospel stories express a profound concern for justice, compassion, and the well-being of those in marginalized communities. This book navigates the intersections between faith and societal justice, and presents a compelling argument for a more socially compassionate and just expression of Christianity. Herb’s findings in his latest book are shared in the hopes that it will dramatically impact how you practice your Christianity, too.
Finding Jesus by Herb Montgomery the #1 Best Seller in its category.
Get your copy on Amazon, today!
New Episode of JustTalking!
Season 1, Episode 50: Mark 1.9-15. Lectionary B, Lent 1
Each week, we’ll be talking about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and societal justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it.
You can find the latest show on YouTube at
Season 1, Episode 50: Mark 1.9-15. Lectionary B, Lent 1
Please Like, Subscribe, hit the Notification button, and leave us a comment
Thanks in advance for watching!
A Safe, Compassionate, Just Home for Everyone
Herb Montgomery | February 9, 2024
“The gospel has been twisted to be mostly religious in nature, but for the early Jesus followers, Jesus’ teachings were much more about how we choose to share space with one another here on earth.”
To listen to this week’s eSight as a podcast episode click here.
Our reading this week is from the gospel of Mark:
At that time Jesus came from Nazareth in Galilee and was baptized by John in the Jordan. Just as Jesus was coming up out of the water, he saw heaven being torn open and the Spirit descending on him like a dove. And a voice came from heaven: “You are my Son, whom I love; with you I am well pleased.”
At once the Spirit sent him out into the wilderness, and he was in the wilderness forty days, being tempted by Satan. He was with the wild animals, and angels attended him.
After John was put in prison, Jesus went into Galilee, proclaiming the good news of God. “The time has come,” he said. “The kingdom of God has come near. Repent and believe the good news!” (Mark 1:9-15)
In our reading this week, we begin with Jesus traveling from the region of Galilee to the River Jordan to be baptized by John. Jesus heard something in John’s anti-establishment message and call to return to the Torah’s social justice principles that resonated with his own desire for Jewish renewal and his concern for how the Roman empire had coopted the Jewish Temple State and the scribal establishment in local synagogues. Scholars are torn as to whether Jesus actually began as a disciple of John’s, but his choice to be baptized by John affirmed that he resonated with John’s preaching enough to want to be baptized by John and be a part of John’s movement. We’ll see that this changes later, when John is imprisoned.
Mark’s language around John’s baptism of Jesus was also meant to remind Mark’s original audience of language in Isaiah. Whether we date Mark’s gospel to shortly before Rome’s destruction of Jerusalem or shortly afterward, liberation from Roman occupation and oppression was the prevailing impulse among Mark’s listeners. Getting to heaven was not on the hearts and minds of Mark’s listeners. Getting out from under the thumb of Rome was.
The language of the heavens being torn open harkens back to Isaiah 64:
Oh, that you would rend the heavens and come down,
that the mountains would tremble before you!
As when fire sets twigs ablaze
and causes water to boil,
come down to make your name known to your enemies
and cause the nations to quake before you!
For when you did awesome things that we did not expect,
you came down, and the mountains trembled before you.
Since ancient times no one has heard,
no ear has perceived,
no eye has seen any God besides you,
who acts on behalf of those who wait for him.
You come to the help of those who gladly do right,
who remember your ways. (Isaiah 64:1-5)
The Spirit descending and declaring Jesus’s favor also harkens back to a passage in Isaiah:
Here is my servant, whom I uphold,
my chosen one in whom I delight;
I will put my Spirit on him,
and he will bring justice to the nations . . .
In faithfulness he will bring forth justice;
he will not falter or be discouraged
till he establishes justice on earth. (Isaiah 42:1-4)
It seems the writer of Mark intended to associate the desire for liberation from Rome with Isaiah’s language of establishing of justice on the earth among the nations. That’s why this week’s story attaches these references to Jesus’ baptism. In Jesus, the early followers of Jesus perceived teachings that would end oppression and establish justice for all.
After his baptism, Jesus immediately goes into the wilderness for forty days. Forty is a significant number in the Hebrew scriptures and other sacred Jewish literature.
One example is Moses’ forty days and nights of fasting as he received the Torah:
“Moses was there with the LORD forty days and forty nights without eating bread or drinking water. And he wrote on the tablets the words of the covenant—the Ten Commandments.” (Exodus 34.28)
There are many more examples. Forty didn’t only refer to days and nights. The scriptures also named forty years, and measurements based on the number 40. The number 40 is used repeatedly in the Talmud and the history of the second Temple (see “The Number Forty”, The Jewish Encyclopedia)
But we shouldn’t gloss over Jesus’ time in the wilderness as narrative decoration. Jesus’ wilderness experience had special significance for his original Jewish followers. While in Mark, Jesus is tempted by the Satan (the Adversary), is among the wild animals, and is attended to by angels. Matthew and Luke later add that Jesus was fasting during this time, but Mark doesn’t elaborate on the temptations here. This version of the story doesn’t say there are three temptations. Nor does it detail them, as later version of the Jesus story do. What is also interesting is how Matthew and Luke overtly connect Jesus’ temptations with the language and liberation hopes of the apocalyptic book of Daniel chapter 7. Mark, the first gospel, begins this tradition much more subtly.
Ched Myers tells us that the book of Daniel was “a Jewish resistance tract written just before the Maccabean revolt during brutal persecutions under the Hellenistic ruler Antiochus Epiphanes IV . . . By Mark’s era it was well established as a discourse of political protest” (Binding the Strong Man, p. 101). He goes on to state the way apocalyptic literature was used in Mark’s culture was to “fire the socio-political imagination of the oppressed. First, in renewing old symbols and reappropriating Hebrew narratives of liberation, it functioned as a ‘remembering.’ Secondly, it promoted a ‘creative envisioning’ of a future in which God restored justice and full humanity to all.”
Horsley writes, “Emperors were not divine . . . The apocalyptic imagination thus had a strengthening effect on people’s ability to endure, and even a motivating effect toward resistance and revolt.” (Jesus and Spiral of Violence: Popular Jewish Resistance in Roman Palestine, p. 144)
Howard Kee, writing of the disproportionate interest by Mark’s gospel in the book of Daniel states,
“Daniel alone among all of the Old Testament books is quoted from every chapter; it is of the highest level of significance for the New Testament as a whole as a result of its overwhelming importance for Mark.” (Community of the New Age: Studies in Mark’s Gospel, p. 45)
The wild animals and angels in this week’s story would have brought to mind the liberation of the people from oppressive world empires in Daniel Chapter 7:
“In my vision at night I looked, and there before me was one like a son of man coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all nations and peoples of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed. (Daniel 7:13-14)
Speaking of one of the wild animals’ little horns, Daniel writes,
“‘But the court will sit, and his [the oppressor’s] power will be taken away and completely destroyed forever. Then the sovereignty, power and greatness of all the kingdoms under heaven will be handed over to the holy people of the Most High. His [the son of man’s] kingdom will be an everlasting kingdom, and all rulers will worship and obey him.’” (Daniel 7:26-27, italics added.)
Matthew and Luke later expand this liberation theme by referencing Daniel’s visions in one of three temptations the Satan brought to Jesus:
“Again, the devil took him to a very high mountain and showed him all the kingdoms of the world [Daniel 7’s Wild Animals] and their splendor. ‘All this I will give you,’ he said, ‘if you will bow down and worship me.’” (Matthew 4:8-9)
“The devil led him up to a high place and showed him in an instant all the kingdoms of the world. And he said to him, “I will give you all their authority and splendor; it has been given to me, and I can give it to anyone I want to. If you worship me, it will all be yours.” (Luke 4:5-7)
In Mark’s version of the wilderness temptations, these connections to Daniel 7 and liberation from empires are much more subtle.
But John’s imprisonment brings us out of the wilderness. As I shared a few weeks ago, Herod, Rome’s agent in region, was deeply threatened by John’s justice preaching and the large crowds that were starting to follow him. Josephus writes,
“John was a good man who had admonished the Jews to practice virtue and to treat each other justly, with due respect to God, and to join in the practice of baptism. John’s view was that correct behavior was a necessary preliminary to baptism, if baptism was to be acceptable to God. Baptism was not to gain pardon for sins committed but for the purification of the body, which had already been consecrated by righteousness. Herod became alarmed at the crowds that gathered around John, who aroused them to fever pitch with his sermons. Eloquence that had such a powerful effect on people might lead to sedition, since it seemed that the people were prepared to do everything he recommended.” (Josephus, History of the Jews, 18:116-119)
Once John is arrested, Jesus begins his own preaching of the gospel of the arrival of God’s just world named in Mark as “the kingdom.” Remember the gospel was a term used in the Roman empire (see The Gospel Jesus Taught). Myers explains:
“Roman propaganda focused on eulogizing Caesar as the ‘divine man.’ This ideological strategy is well documented in coins of the period, and of course in the later emperor cults of Asia Minor. The ascension to power of a new ruler was cause for ‘glad tidings,’ and celebrations and sacrifices always followed . . . [Deification of the emperor] gives euangelion [Rome’s gospel] its significance and power . . . Because the emperor is more than a common man, his ordinances are glad messages and his commands are sacred writings . . . He proclaims euangelia [gospel, glad tidings] through his appearance . . . the first euangelium is the news of his birth. As one ancient inscription puts it, ‘The birthday of the god was for the world the beginning of the joyful messages which have got forth because of him.’” (Binding the Strong Man, p. 123)
The gospel was a term from the Roman Empire. Once one begins to delve into Roman Caesar worship, it becomes beautifully obvious how Mark’s gospel was juxtaposing Jesus with Caesar and offering Jesus’ gospel of the kingdom as resistance, an alternative to the gospel of Rome, the peace of a just world contrasted with the pax Romana.
Jesus’ gospel of the kingdom was much more concerned with our concrete realities in this life than the afterlife. The socio-political and economic implications of Jesus’ gospel are profound and often overlooked. The kingdom has been twisted today to be mostly religious in nature, but for the early Jesus followers, Jesus gospel was political. By “political,” I mean how we choose to share space together here on earth.
Jesus was announcing a just world that had “come near.” It had arrived and Jesus traversed the margins and edges of his society inviting all to be a part of it. Jesus’ just world expressed a profound concern for justice, compassion and the well-being of those the present system marginalized. His gospel still calls us to that today.
Jesus’ gospel calls us to a more socially compassionate, socially just expression of Christianity. His gospel still has the power to radically impact how we choose to practice our Christianity today. Are we so heavenly minded that we are no earthly good? Or do we perceive in the Jesus story a life-giving path that informs us to take up the work of making our world a safe, compassionate, just home for everyone?
HeartGroup Application
1. Share something that spoke to you from this week’s eSight/Podcast episode with your HeartGroup.
2. How does the Jesus story shape your own work in making our world a safe, compassionate, just home for everyone? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
I want to also say a special thank you this week to Quoir Publishing, Keith Giles who wrote the foreword to my latest book, all the special people on our launch team, and all of you who made this release a success.
Finding Jesus: A Fundamentalist Preacher Discovers the Socio-Political and Economic Teachings of the Gospels is available now on Amazon in paperback, Kindle and soon also on Audible in audio book format.
As always, you can find Renewed Heart Ministries each week on X (or Twitter), Facebook, Instagram and Meta’s new Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts. Also, if you enjoy listening to the Jesus for Everyone podcast, please like and subscribe to the JFE podcast through the podcast platform you use and consider taking some time to give us a review. This helps others find our podcast as well.
You can watch our new YouTube show called “Just Talking” each week. Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and societal justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking. Please Like, Subscribe, hit the Notification button, and leave us a comment.
And if you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
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Conduits of Healing and Liberation
Finding Jesus Second Edition!
I have some exciting news!
I have just signed an agreement with a new book publisher (Quoir), and we are putting together a launch team for the second edition of Finding Jesus!
If you have been blessed by the first edition, and you would like to see this book have greater exposure to reach an even larger audience, I want to invite you to be a part of the launch team. This second edition will be available in paperback, Kindle and an audio book available on Audible. And great news for those who already have a copy of the first edition, the first 25 people to sign up to be part of our launch team will also receive a FREE Audible copy of the audiobook for Finding Jesus.
To join the Finding Jesus launch team, all you need to do is three things:
1) Email us at RHM and put “Launch Team” in the subject line. We’ll email you a free advanced copy of the book
2) On February 6 go to Amazon and purchase your print copy. After purchasing and write a verified-purchaser review for Finding Jesus. (You’ll be able to do this on day one since you’ve already read the pdf copy.)
3) Share your review of Finding Jesus on your social media pages that day, also.
It’s pretty simple. That’s all. And if you already have copy of the first edition this is a great opportunity to get the audiobook version on Audible as soon as it is available.
If you would like to join our launch team, you can email us at info@renewedheartministries.com and just put in the subject of your email “Launch Team.”
Thank you in advance for being part of this special second edition publishing and ensuring this edition is a success.
New Episode of JustTalking!
Season 1, Episode 49: Mark 1.29-39. Lectionary B, Epiphany 5
Each week, we’ll be talking about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and societal justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it.
You can find the latest show on YouTube at
Season 1, Episode 49: Mark 1.29-39. Lectionary B, Epiphany 5
Please Like, Subscribe, hit the Notification button, and leave us a comment
Thanks in advance for watching!
Conduits of Healing and Liberation
Herb Montgomery | February 2, 2024
“To those outside of Evangelicalism, it is quite puzzling how those who claim to follow Jesus can be so loyal to such a partisan, unChristlike ideology.”
To listen to this week’s eSight as a podcast episode click here.
Our reading this week is from the gospel of Mark:
As soon as they left the synagogue, they went with James and John to the home of Simon and Andrew. Simon’s mother-in-law was in bed with a fever, and they immediately told Jesus about her. So he went to her, took her hand and helped her up. The fever left her and she began to wait on them.
That evening after sunset the people brought to Jesus all the sick and demon-possessed. The whole town gathered at the door, and Jesus healed many who had various diseases. He also drove out many demons, but he would not let the demons speak because they knew who he was.
Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed. Simon and his companions went to look for him, and when they found him, they exclaimed: “Everyone is looking for you!”
Jesus replied, “Let us go somewhere else—to the nearby villages—so I can preach there also. That is why I have come.” So he traveled throughout Galilee, preaching in their synagogues and driving out demons. (Mark 1:29-39)
A lot of subtle truths are being communicated in this week’s reading as we transition from Jesus’ inaugural acts to his ongoing mission. Immediately after Jesus’ inaugural exorcism, we encounter a story of healing.
Historical Jesus scholars all agree that Jesus was characterized as a healer. Last week we saw that Jesus was associated with exorcism from the demons of Roman occupation, possession, and oppression. Similarly, Jesus’ healing was to be associated with both liberating the oppressed from Roman possession and the work of healing the vulnerable masses from harm done by Roman occupation.
When we read these stories from our vantage point today, it’s easy to read these stories as individual occurrences of “Magic Jesus” as my friend Todd Leonard refers to them. But the stories in Mark were originally intended to be read politically, socially, and economically as signs of the arrival of God’s just world (the kingdom) and liberation from Roman oppression and harm to Jesus’ community. Mark’s Jesus is casting out the demons of Roman oppression and healing the people’s maladies that oppression has caused.
There is also a subtle tension building between Jesus’ exorcisms in the Roman coopted synagogues (sacred space) and Jesus’ acts of healing and the restoration of the original intention of the Sabbath (sacred time). In this week’s story, Jesus heals Peter’s mother-in-law on the Sabbath and the people won’t come for healing until after sunset. As soon as the Sabbath hours are over, though, the rest of the town shows up at the door. In this story, the Sabbath is not a conduit of healing and restoration but a barrier that the people must wait out so they can come and be healed. This sets up the tension of healing on the Sabbath and the authority of the local powerbrokers that will come into even greater focus later in Mark. We’ll get to that in upcoming weeks.
For now, we see the Sabbath had also been coopted. Healing was completely detached from it. If you were to be healed, it had to be outside of the Sabbath, after the Sabbath had passed. The Sabbath, which was originally a time of healing and restoration, had now become a day where healing was forbidden. So Restoring the Sabbath’s liberation value is also a subtle part of this story.
Walter Brueggemann makes a modern application for the value of the Sabbath as we, too, find ourselves in contemporary systems of economic extraction:
“The way of mammon (capital, wealth) is the way of commodity that is the way of endless desire, endless productivity, and endless restlessness without any Sabbath.” (Sabbath as Resistance, p. 11)
“In our own contemporary context of the rat race of anxiety, the celebration of Sabbath is an act of both resistance and alternative. It is resistance because it is a visible insistence that our lives are not defined by the production and consumption of commodity goods. Such an act of resistance requires enormous intentionality and communal reinforcement amid the barrage of seductive pressures from the insatiable insistences of the market, with its intrusion into every part of our life from the family to the national budget . . . But Sabbath is not only resistance. It is alternative.” (Sabbath as Resistance, Preface)
In future weeks, we’ll discuss this tension between Jesus’ healings and the Sabbath as it continues to build in Mark’s stories.
In the final part of our reading this week, Jesus withdraws from the crowds for some self-care. It’s an example of the balance that’s so vital to the sustainability of any justice work. And Jesus shares his own understanding of his mission in this version of the Jesus story:
“Let us go somewhere else—to the nearby villages—so I can preach [the gospel of the kingdom] there also. That is why I have come.”
Next Jesus embarks on an itinerant circuit throughout Galilee, preaching the gospel of the kingdom, or the good news of the arrival of God’s just world within the synagogues throughout Galilee. The story makes a point to specifically name that the gospel work includes “driving out demons.”
Preaching the arrival of God’s just world in the synagogues includes exorcisms performed in the synagogues. These exorcisms aren’t anti-synagogue, anti-Jewishness, or anti-Sabbath. Instead they’re opposing the Roman Empire coopting the synagogue and the Sabbath. They’re oppositng the complicity of those in power with the Roman Empire. They’re opposing the Empire’s possession of sacred places in both space and time.
As I shared last week, whatever we make of it through our scientific lenses today, exorcism was a common practice in Jesus’ world. That practice typically gathered zero pushback from the establishment. But Jesus’ exorcisms in Mark’s gospel are different. Those in power push back against Jesus’ exorcisms immediately, and are threatened by them. This is because exorcism in Mark is a metaphor for exorcising Rome (see Mark 5:9):
Then the Pharisees went out and began to plot with the Herodians how they might kill Jesus. (Mark 3:6)
And the teachers of the law who came down from Jerusalem said, “He is possessed by Beelzebul! By the prince of demons he is driving out demons.” (Mark 3:22)
So what are we to make of Mark’s stories of exorcism and healing in our post-enlightenment world today?
Through rising Christian nationalism, a political party has coopted evangelical Christianity. Misinformation takes advantage of vulnerable White Christians through their personal biases and bigotries. Partisan fidelity has “possessed” evangelical Christianity to the point that, like those in the exorcism stories in Mark, they simply cannot free themselves. To those outside of Evangelicalism, it’s quite puzzling how those who claim to follow Jesus can be so loyal to such an unChristlike ideology. Evangelical Christianity today needs an “exorcism” from demons like White supremacy, Christian nationalism, heteropatriarchy, and authoritarian totalitarianism. Just as the injustices of the Roman empire coopted the Temple state in Jesus’ community, our societal demons today have possessed larger sectors of Christianity.
The good news in the Jesus story is that we see the Jesus movement grow from the margins of Galilee through nearby villages to “Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (Acts 1:8).
And today, whether we use Christian language to describe it as the kingdom, God’s just world, or the reign of God or use more accessible language about the way of distributive justice, the way of love, and the way of compassion and caring, our justice work can continue to grow, too. We may feel like our justice work is small, and it may be beset by contemporary obstacles, but we should never underestimate the power of local efforts toward making our communities a safer, more just place for everyone. We may feel like we are only working in a “nearby village,” but every act, big or small, has a ripple effect and we never know just how far those justice ripples will travel. Today, as Jesus followers, we too can “cast out” the demons of injustice and be conduits of healing to those injustice has harmed.
HeartGroup Application
1. Share something that spoke to you from this week’s eSight/Podcast episode with your HeartGroup.
2. Where do we need systemic healing and liberation today? Share and discuss with your group.
3. What can you do this week, big or small, to continue setting in motion the work of shaping our world into a safe, compassionate, just home for everyone?
Thanks for checking in with us, today.
I want to say a special thank you to all of our supporters out there. And if you would like to join them in supporting Renewed Heart Ministries’ work you can do so by going to renewedheartministries.com and clicking donate.
I have some exciting news! I have just signed an agreement with a new book publisher (Quoir), and we are putting together a launch team for the second edition of Finding Jesus, coming out next week!
This second edition will be available in paperback, Kindle and an audiobook available on Audible. And great news for those who already have a copy of the first edition, the first 25 people to sign up to be part of our launch team will also receive a FREE Audible copy of the audiobook for Finding Jesus.
If you would like to join our launch team, you can email me at info@renewedheartministries.com and just put in the subject of your email “Launch Team.”
Thank you in advance for being part of this special second edition launch and ensuring this edition is a success.
You can find Renewed Heart Ministries on X (or Twitter), Facebook, Instagram and Meta’s new Threads. If you haven’t done so already, please follow us on your chosen social media platforms for our daily posts. Also, if you enjoy listening to the Jesus for Everyone podcast, please like and subscribe to the JFE podcast through the podcast platform you use and consider taking some time to give us a review. This helps others find our podcast as well.
You can watch our new YouTube show called “Just Talking” each week. Todd Leonard and I take a moment to talk about the gospel lectionary reading for the upcoming weekend. We’ll be talking about each reading in the context of love, inclusion, and societal justice. Our hope is that our talking will be just talking (as in justice) and that during our brief conversations each week you’ll be inspired to also do more than just talking.
If you teach from the lectionary each week, or if you’re just looking for some thoughts on the Jesus story from a more progressive perspective within the context of social justice, check it out, you might like it. You can find JustTalking each week on YouTube at youtube.com/@herbandtoddjusttalking. Please Like, Subscribe, hit the Notification button, and leave us a comment.
And if you’d like to reach us here at Renewed Heart Ministries through email, you can reach us at info@renewedheartministries.com.
Right where you are, keep living in love, choosing compassion, taking action, and working toward justice.
I love each of you dearly,
I’ll see you next week.
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