As eye witnesses to the events of Jesus life and death became old and died, the need arose to write down the stories so as to capture the heart of who Jesus was, what Jesus had done, and what Jesus had taught his disciples.

Mark's Gospel was the first gospel to be written. Tradition has it that Mark wrote down what the apostle Peter remembered, but which Mark? Like, John or James or even Jesus, Mark was a common name in the first century. The author of Mark's Gospel is most probably the John Mark mentioned in Acts 12:12. It was the Jerusalem house of this Mark's mother that served as a meeting place for believers. And this was the house to which Peter would go just after our namesake James was murdered by King Herod.

Based on events in Mark's Gospel itself, and some of the Latin words it used, it seems likely that Mark's Gospel was written in Rome after the year 60AD, but before the destruction of the Jerusalem Temple in 70AD.

Knowing all these things is important because they help to place events in historical context and to establish the credibility of the writer and his words. A good parallel might be to think of that portion of the Creed in which we refer to Christ's crucifixion under Pontius Pilate - an event that locates Jesus in history and is attested to in the non-religious writings of Roman historians.

Mark's Gospel stresses the Crucifixion and Resurrection as keys to understanding who Jesus is. Marcan theology focuses on the Kingdom of God, and so it teaches about Christology (who Jesus is) and discipleship (what the response to Jesus should be) through a presentation of the Kingdom of God.

In Jesus' time "the Kingdom of God" referred to the definitive display of God's Lordship at the end of history and the acknowledgement of God, as Lord, by all of Creation. Much of Jesus' teaching, as Mark recorded it, is aimed at deepening people's understanding of the largely hidden, but now emerging Kingdom of God. And Jesus' teaching was meant to encourage people to prepare for this coming Kingdom.

Mark would have us see that whoever wishes to understand the Kingdom must look at Jesus the healer and the teacher, but also at Jesus as the crucified and risen one because it is in this sacrifice and surprising vindication that we see most powerfully the signs of something different than "business as usual" at work.

Jesus had taught his disciples that the pagan world depended on power and force. "Their great ones are tyrants over them," Jesus said. Yet there are no appeals to force in Jesus' teaching or his actions.

He does not call down fire from heaven, or even encourage others to respond to swords with swords. Instead Jesus looks power and violence in the face, eschews them and stays focused on the values of the Kingdom of God.

But what are those values? We can approach what Kingdom values are by contrast. The world whispers to us to get what we can, to leverage our abilities and our assets to gather more things for ourselves and to assert more and more control for our own advantage. An economic Darwinism can seep into our bones until we can come to believe that the strong and the powerful deserve more and better than the weak and the not so well connected. Or we can elevate the intellect, convincing ourselves that the wise, and surely we are among them, are of greater intrinsic value than the not so smart.

But just because we have the strength or the power to take something does not mean it is best, or even right so to do. Just because we believe we have it all figured out does not mean that we actually do. Jesus' Kingdom is not of this world, but it is the way to eternal life - not the paths we design or imagine.

Earlier in Mark's Gospel all of the disciples had been arguing about which of them was the greatest. Seen from a distance this was clearly a pretty pointless discussion - what good fruit could possible come from such talk?

Now James and John - members of the inner circle - ask a favor of Jesus. It is an equally silly and misguided exercise. One can see why Jesus in John's gospel turns to the disciples in exasperation, and says essentially, "Why do I even talk to you?"

James and John are asking for the best seats in the house at the end of the world. They want positions of special dignity on Jesus' right and left at the messianic banquet. But James and John have no idea what they are really asking for.

Those who sit at the table, share in the cup. In the Old Testament, one's "cup" is one's lot as assigned by God. It could be a blessing or it could be condemnation. Here, Jesus is speaking of his coming suffering and death. And James and John confidently, and ignorantly, answer "yes" to the cup because they are so focused on acquiring power and status that they do not understand or acknowledge the cost they will incur.

Jesus grants the "cup", a share in his lot, but clarifies that a place at the table is not his to give. We know that John and James were martyred - they did drink, they were "baptized" by death as Jesus had been. But only the Father knows whom he has called to special places in the kingdom.

If the 12 couldn't argue their way into first place, surely we know that we cannot compete our way into heaven. We cannot earn it nor trade assets for it. There is no point in jockeying for position, vying for power, or seeking control. There is not even much point in worrying and wondering. Now is where and when we are.

This life is the place in which we choose to live by Kingdom values or to die as people often do - exhausted after chasing wind and gathering dross. Jesus bids his disciples and us to serve- not ourselves- but others. This is the power of the Cross. This is the sign of the Resurrection.

To be "great" now and in the kingdom one must serve others; to be "first", one must serve even more humbly, like a "slave". Jesus is the example: he chose to give even his life for the freedom of others. Our release from our sins, from punishment and death, was secured by Christ's sacrifice.

So how will we, in gratitude, live out this Kingdom ideal of service- in our church community, in our workplace, and in our family?

How will we put others first- this day, this year, this life?

How will we seek the Kingdom of God and its righteousness before all other things?

It starts by simply acknowledging that we are hungry and thirsty and in need of something that we cannot give ourselves.

It continues when we gather together for the Apostles' teaching, the fellowship, the breaking of the bread and the prayers.

And it will not stop until the Kingdom comes, and God's will is done
On earth as it is in heaven. AMEN