05 October 2015

The Twentieth Sunday after Pentecost, Proper 23, 11 October 2015

Job 23:1-9, 16-17
Psalm 22:1-15
Amox 5:6-7, 10-15
Psalm 90:12-17

Hebrews 14:12-14
St. Mark 10:17-31

Background: The Great Shema and The Great Commandment
Jesus takes the great prayer of Israel, the Great Shema, which is prayed in the morning and the evening, and combines it with another quotation from Leviticus to create the great commandment that is the focus of the Gospel for today. This version only appears in Mark, with Matthew and Luke using the original form. The Shema, “Hear (O) Israel, the Lord our God, the Lord is one. The second half in Jesus’ usage, comes from Leviticus 19:18, “You shall love your neighbor as yourself.” With this usage, Jesus, in Mark, weds the primary creedal statement of Israel, with another part of the Torah to make for a summation of the law, a new commandment.

Track 1

Job 23:1-9, 16-17

Then Job answered:
"Today also my complaint is bitter;
his hand is heavy despite my groaning.
Oh, that I knew where I might find him,
that I might come even to his dwelling!
I would lay my case before him,
and fill my mouth with arguments.
I would learn what he would answer me,
and understand what he would say to me.
Would he contend with me in the greatness of his power?
No; but he would give heed to me.
There an upright person could reason with him,
and I should be acquitted forever by my judge.

"If I go forward, he is not there;
or backward, I cannot perceive him;
on the left he hides, and I cannot behold him;
I turn to the right, but I cannot see him.
God has made my heart faint;
the Almighty has terrified me;
If only I could vanish in darkness,
and thick darkness would cover my face!"

Job continues his conversation with his friends, as they struggle to understand Job’s fate and dilemma. Job is enwrapped in a sense of bitterness and loneliness. There is a sense of hope mixed in with a sense of desperation and loss. The author describes the completeness of this psychological state by describing it in a dimensional manner. Job’s comments about not finding God to his right or to his left are also translated as the directions of the compass. Job is lost in the middle, and yet he feels that if he only had access to the presence of God, he could make his case, “he would give heed to me.” We stand with him in the midst of the dilemma – the ability to make one’s case to God, and the devastating quote, “If only I could vanish in darkness.”

Breaking open Job:
  1. What do you do when God seems absent to you?
  2. Where do you go to find God?
  3. What case do you need to make before God?

Psalm 22:1-15 Deus, Deus meus

My God, my God, why have you forsaken me? *
and are so far from my cry
and from the words of my distress?

O my God, I cry in the daytime, but you do not answer; *
by night as well, but I find no rest.

Yet you are the Holy One, *
enthroned upon the praises of Israel.

Our forefathers put their trust in you; *
they trusted, and you delivered them.

They cried out to you and were delivered; *
they trusted in you and were not put to shame.

But as for me, I am a worm and no man, *
scorned by all and despised by the people.

All who see me laugh me to scorn; *
they curl their lips and wag their heads, saying,

"He trusted in the LORD; let him deliver him; *
let him rescue him, if he delights in him."

Yet you are he who took me out of the womb, *
and kept me safe upon my mother's breast.

I have been entrusted to you ever since I was born; *
you were my God when I was still in my mother's womb.

Be not far from me, for trouble is near, *
and there is none to help.

Many young bulls encircle me; *
strong bulls of Bashan surround me.

They open wide their jaws at me, *
like a ravening and a roaring lion.

I am poured out like water;
all my bones are out of joint; *
my heart within my breast is melting wax.

My mouth is dried out like a pot-sherd;
my tongue sticks to the roof of my mouth; *
and you have laid me in the dust of the grave.

We are familiar with this psalm, with its usage during the liturgies of Holy Week and the Triduum. It is well matched to the reading from Job and shares a similar psychology, “I am a worm and no man.”  Here also is an absent and silent God, whom the author sees as enthroned on the praises of Israel, but silent. What shall he do with the trust of God that he has inherited from his fathers and mothers?  He is alone with the reaction of others, wanting God to uphold and keep him. His loneliness is not like that of Job, however. The relationship he sees with God has lasted a lifetime, for you drew me out of the womb, made me safe at my mother’s breasts.” The mother is the model of the care that he yearns for. Like Daniel, he is in the midst of trouble, surrounded by bulls and lions, his very personhood melting like wax.

Breaking open Psalm 22
  1. What is good about you?
  2. What might be better?
  3. How does God stand beside you in your troubles?

Track 2:

Amos 5:6-7,10-15

Seek the LORD and live,
or he will break out against the house of Joseph like fire,
and it will devour Bethel, with no one to quench it.
Ah, you that turn justice to wormwood,
and bring righteousness to the ground!
They hate the one who reproves in the gate,
and they abhor the one who speaks the truth.
Therefore because you trample on the poor
and take from them levies of grain,
you have built houses of hewn stone,
but you shall not live in them;
you have planted pleasant vineyards,
but you shall not drink their wine.
For I know how many are your transgressions,
and how great are your sins--
you who afflict the righteous, who take a bribe,
and push aside the needy in the gate.
Therefore the prudent will keep silent in such a time;
for it is an evil time.
Seek good and not evil,
that you may live;
and so the LORD, the God of hosts, will be with you,
just as you have said.
Hate evil and love good,
and establish justice in the gate;
it may be that the LORD, the God of hosts,
will be gracious to the remnant of Joseph.

One commentator has described this pericope along with the material that follows it as “A Lament for the Death of Israel.” This poem is preceded by sections of Amos that serve as oracles against the surrounding nations (1:3-2:16), against Judah (2:4-5), and finally against Israel (2:6-16). There is wrath here, divine wrath. The righteousness and justice that God has expected from the people is absent, with greediness, and forgetfulness of the poor being substituted.  What the people have acquired they shall not have, for it will be taken away by the nations that surround them. Is there a solution? It is mentioned in a bit of a verse, “Hate evil and love good.” That’s what Job and his friends are arguing about in Track 1.

Breaking open Amos:
  1. What is Amos’ message here?
  2. Why is God angry?
  3. What is the hope in this message?

Psalm 90:12-17 Domine, refugium

So teach us to number our days *
that we may apply our hearts to wisdom.

Return, O LORD; how long will you tarry? *
be gracious to your servants.

Satisfy us by your loving-kindness in the morning; *
so shall we rejoice and be glad all the days of our life.

Make us glad by the measure of the days that you afflicted us *
and the years in which we suffered adversity.

Show your servants your works *
and your splendor to their children.

May the graciousness of the LORD our God be upon us; *
prosper the work of our hands;
prosper our handiwork.

Here the psalmist sees humankind caught in time, and again we have a plea that God might not tarry but be present with us. The psalm is a tacit description of the frailty of human life, a limited existence. Yet even in the midst of that short span, the psalmist yearns for God’s presence.  As we see ancient things, reminders of our humanity and our handiwork, being destroyed by those who do not value humanity, we need to mind ourselves of a God who constantly creates and holds creation well. “Show your servants your works.” For us, this should be a reminder of God’s faithfulness. Hopefully it will inform our own handiwork.

Breaking open Psalm 90:
  1. How much longer do you think that you will live?
  2. What do you have left to do?
  3. What has God done for you?

Hebrews 4:12-16

The word of God is living and active, sharper than any two-edged sword, piercing until it divides soul from spirit, joints from marrow; it is able to judge the thoughts and intentions of the heart. And before him no creature is hidden, but all are naked and laid bare to the eyes of the one to whom we must render an account.

Since, then, we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast to our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin. Let us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need.

I can recall an old Dürer print with the Ancient of Days enthroned amongst the seven candlesticks, his tongue replaced by a two-edged sword. That is the first image that the author gives us in this pericope, the Word of God – a sword that cuts deeply and truly. What are our intentions, and how do they match up with what God wills? This is the question that the author wants us to discern, for we will be judged and known by them. Perhaps the interesting aspect to this is that not only God will know what we are about, but our neighbor as well. This serves as a good entrée into the Great Commandment in the Gospel for this day (below).

The second paragraph sees Jesus in the guise of the Great High Priest. There is a spiritual atmosphere here. Jesus was not a member of the tribe of Levi, so the author describes for us how this Jesus qualifies for this great honor. Jesus is beyond the humanity of the Levitical priesthood, “For we do not have a high priest who is unable to sympathize with our weaknesses.” Jesus does participate with us in the trials of humanity, and gives us an example of how to approach God – with boldness. He grasps mercy and grace for us, and encourages us to do the same.

Breaking open Hebrews:
  1. Where does God’s word cut to the quick for you?
  2. What does that experience teach you?
  3. For what would you have Jesus intercede?

St. Mark 10:17-31

As Jesus was setting out on a journey, a man ran up and knelt before him, and asked him, "Good Teacher, what must I do to inherit eternal life?" Jesus said to him, "Why do you call me good? No one is good but God alone. You know the commandments: 'You shall not murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; You shall not defraud; Honor your father and mother.'" He said to him, "Teacher, I have kept all these since my youth." Jesus, looking at him, loved him and said, "You lack one thing; go, sell what you own, and give the money to the poor, and you will have treasure in heaven; then come, follow me." When he heard this, he was shocked and went away grieving, for he had many possessions.

Then Jesus looked around and said to his disciples, "How hard it will be for those who have wealth to enter the kingdom of God!" And the disciples were perplexed at these words. But Jesus said to them again, "Children, how hard it is to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God." They were greatly astounded and said to one another, "Then who can be saved?" Jesus looked at them and said, "For mortals it is impossible, but not for God; for God all things are possible."
Peter began to say to him, "Look, we have left everything and followed you." Jesus said, "Truly I tell you, there is no one who has left house or brothers or sisters or mother or father or children or fields, for my sake and for the sake of the good news, who will not receive a hundredfold now in this age--houses, brothers and sisters, mothers and children, and fields, with persecutions--and in the age to come eternal life. But many who are first will be last, and the last will be first."                                                           

What we have here in this pericope is an extended lesson that Jesus opens up for the disciples on discipleship and riches. There are three episodes: a) Jesus and the Rich Young Man, b) The difficulties of being Rich, and c) Giving Up and receiving Eternal Rewards. All of these three elements are held together loosely, and may have originally been separate elements. They are unified however in their approach to the notions of riches as being an encumbrance to discipleship, God’s love and preference for the poor, and finally what rewards there might be. The first episode should be familiar to those who have chosen to be religious brothers and sisters, and who have chosen a life of poverty. Such a choice has usually not been one that we have taken, and we may be blind to the influence that things have in our lives. We live in a society that has come close to criminalizing the poor, and we are not the first society to have done so. This is the radical nature of the Jesus that Mark sets before us. There are things that need to be given up for the sake of loving God, our neighbor, and oddly enough, even ourselves as well. The Jesus of Mark indicates that even the things given up will be renewed – made new – a new creation. As Gilbert and Sullivan would say, it’s a topsy-turvy world – the first will be last and the last first.                               

Breaking open the Gospel:
  1. Are you poor or are you rich?
  2. Whom do you know that is poor?
  3. How have you helped them?

After breaking open the Word, you might want to pray the Collect for Sunday:

Lord, we pray that your grace may always precede and follow us, that we may continually be given to good works; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

Questions and comments copyright © 2015, Michael T. Hiller

27 September 2015

The Nineteenth Sunday after Pentecost, Proper 22, 4 October 2015

Job 1:1; 2:1-10
Psalm 26
Genesis 2:18-24
Psalm 8

Hebrews 1:1-4; 2:5-12
St. Mark 10:2-16

Background: Letter to the Hebrews

While attributed to Paul, many scholars feel that the Epistle to the Hebrews is not from his hand, although it imitates Paul’s style. The Greek of Hebrews is of a finer quality than that of Paul, showing eloquence that surpasses the writing of Paul. Because of its intricate connection with the Jerusalem temple, it was most likely written prior to the destruction of the Temple. There are other connections as well. Some see in its description of the priestly Jesus, a connection with the messianic priest found in the Qumran scrolls. Using this typology, the author describes Jesus as a true priestly messiah, not the militant one that the people of the time had expected. In a way, Hebrews is an explanation speaking to a time of great oppression, and likely war. Thus the book is an exhortation to the people to wait patiently for the priest/king. Some also see it as an effort to call early Christians back, to “hold fast to our confession.” The author wants the audience to understand that something new had happened in the person of Jesus, and compares Jesus’ teachings to those of the prophets and the old covenant. He sees Jesus’ revelation as a superior one. Thus Jesus is not the expected son of David, but rather sharing a human and divine nature, and a priestly mission.

Track 1

Job 1:1; 2:1-10

There was once a man in the land of Uz whose name was Job. That man was blameless and upright, one who feared God and turned away from evil.

One day the heavenly beings came to present themselves before the LORD, and Satan also came among them to present himself before the LORD. The LORD said to Satan, "Where have you come from?" Satan answered the LORD, "From going to and fro on the earth, and from walking up and down on it." The LORD said to Satan, "Have you considered my servant Job? There is no one like him on the earth, a blameless and upright man who fears God and turns away from evil. He still persists in his integrity, although you incited me against him, to destroy him for no reason." Then Satan answered the LORD, "Skin for skin! All that people have they will give to save their lives. But stretch out your hand now and touch his bone and his flesh, and he will curse you to your face." The LORD said to Satan, "Very well, he is in your power; only spare his life."
So Satan went out from the presence of the LORD, and inflicted loathsome sores on Job from the sole of his foot to the crown of his head. Job took a potsherd with which to scrape himself, and sat among the ashes.

Then his wife said to him, "Do you still persist in your integrity? Curse God, and die." But he said to her, "You speak as any foolish woman would speak. Shall we receive the good at the hand of God, and not receive the bad?" In all this Job did not sin with his lips.

For clarity’s sake, it might be best ot read the entirety of the first chapter of Job. Although a great deal of the material is repeated in the second chapter, the fuller description fills in the details of the tail that we are to be told. It helps us understand the iterative nature of Job’s troubles and of the increasing efforts that the Adversary (our translation – “Satan”) makes to get at Job and to test his assertion. The text quickly gets at the human condition that underlies this contest, “Skin for skin – touch his bone and flesh.” When it comes to our being, Satan thinks that this is the border of our love and appreciation of God. In a sense, Job’s wife makes the same assertion with he terse statement, “Do you still cling to your innocence? Curse God and die.” I am reminded of the Star Trek – Next Generation move in which Data (the android) is given skin to feel what it’s like to be human. It becomes his weakest point. God’s startling agreement to the contest is a surprising development, with no kind of explanation for his character here, which seems separate from what is ordinarily seen in God’s behavior. It’s important to remember that we are reading a folktale, here and the niceties of theology have been neatly set aside. Such expressions and arguments will be given by Job’s companions who will besiege him with advice in the coming chapters

Breaking open Job:
  1. What do you think of God’s wager with Satan?
  2. How might you defend it?
  3. What’s your impression of Job’s wife?

Psalm 26 Judica me, Domine

Give judgment for me, O LORD,
for I have lived with integrity; *
I have trusted in the Lord and have not faltered.

Test me, O LORD, and try me; *
examine my heart and my mind.

For your love is before my eyes; *
I have walked faithfully with you.

I have not sat with the worthless, *
nor do I consort with the deceitful.

I have hated the company of evildoers; *
I will not sit down with the wicked.

I will wash my hands in innocence, O LORD, *
that I may go in procession round your altar,

Singing aloud a song of thanksgiving *
and recounting all your wonderful deeds.

LORD, I love the house in which you dwell *
and the place where your glory abides.

Do not sweep me away with sinners, *
nor my life with those who thirst for blood,

Whose hands are full of evil plots, *
and their right hand full of bribes.

As for me, I will live with integrity; *
redeem me, O LORD, and have pity on me.

My foot stands on level ground; *
in the full assembly I will bless the LORD.

This is the anti-confession, for it is an announcement of the psalmist’s innocence. He asks to submit to God’s judgment, “Test me, O LORD, and try me; examine my heart and my mind.” He then goes on to explain why he feels capable of such a test. He keeps good company, and walks faithfully with God, he doesn’t sit down with the wicked – and on it goes. This is a good accompaniment with the troubled speeches of Job.

Breaking open Psalm 26
  1. Do you think the author has too much pride? Why?
  2. How innocent are you?
  3. What do you do with any guilt that you might have?


Track 2:

Genesis 2:18-24

The LORD God said, "It is not good that the man should be alone; I will make him a helper as his partner." So out of the ground the LORD God formed every animal of the field and every bird of the air, and brought them to the man to see what he would call them; and whatever the man called every living creature, that was its name. The man gave names to all cattle, and to the birds of the air, and to every animal of the field; but for the man there was not found a helper as his partner. So the LORD God caused a deep sleep to fall upon the man, and he slept; then he took one of his ribs and closed up its place with flesh. And the rib that the LORD God had taken from the man he made into a woman and brought her to the man. Then the man said,

"This at last is bone of my bones
and flesh of my flesh;
this one shall be called Woman,
for out of Man this one was taken."

Therefore a man leaves his father and his mother and clings to his wife, and they become one flesh.

We come into this reading in the midst of the second creation account, wherein the male and the female are created. It functions as a bit of an etiology – explaining the two sexes. Here it is not man alone who is created from the soil, but each beast, and bird are likewise fashioned. It is interesting to note that the Hebrew word for “rib” is also used in speaking about architecture – so that God functions here as both potter, “formed”, or “fashioned”, and “build”. The closing line of the pericope also explains the etiology of the story – this is why marriage is constructed as it is in this society.

Breaking open Genesis:
  1. How do you feel about this story as a woman?
  2. How do you feel about this story as a man?
  3. How do you feel about this view of marriage?
Psalm 8 Domine, Dominus noster

O LORD our Governor, *
how exalted is your Name in all the world!

Out of the mouths of infants and children *
your majesty is praised above the heavens.

You have set up a stronghold against your adversaries, *
to quell the enemy and the avenger.

When I consider your heavens, the work of your fingers, *
the moon and the stars you have set in their courses,

What is man that you should be mindful of him? *
the son of man that you should seek him out?

You have made him but little lower than the angels; *
you adorn him with glory and honor;

You give him mastery over the works of your hands; *
you put all things under his feet:

All sheep and oxen, *
even the wild beasts of the field,

The birds of the air, the fish of the sea, *
and whatsoever walks in the paths of the sea.

O LORD our Governor, *
how exalted is your Name in all the world!

The translation in the BCP is unfortunate – governor just has too many associations with it. Robert Alter translates the phrase as “Master”, but that probably has too many sexist connotations. In Alter’s translation he tries to mirror the Hebrew pun (adonenu and ‘adir) with the English “Master – Majestic”. He also does some rearrangement with the initial verses:
“Lord, our Master,
how majestic Your name in all the earth!
Whose splendor was told over the heavens.
From the mouth of babes and suclings
You founded strength”[1]

The contrast of the magnificence of the Lord’s name is compared to the utterances of children, from the lowest in the social scale. God’s strength comes from those who love God. The martial phrases, “you have set up a stronghold against your adversaries” may be the foreign gods who still challenge YHWH’s place in the land, or it may be an allusion to the cosmic struggle of God against the chaos. That seems more likely in this creation psalm that celebrates “the work of your fingers.” When we arrive at the creation of humankind, we are confronted with an existential thought, “What is man that you should be mindful of him?”  Our reverie as we observe God’s creation is interrupted. The psalmist then orders creation, the angels (actually gods), then humankind, cattle, birds, and finally fish. The poem comes to an end with a repetition of the initial phrase – a complete circle that envelops the cosmos.

Breaking open Psalm 8:
  1. How do you describe God’s majesty?
  2. How is that majesty seen in creation?
  3. How is it seen in you?

Hebrews 1:1-4; 2:5-12

Long ago God spoke to our ancestors in many and various ways by the prophets, but in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds. He is the reflection of God's glory and the exact imprint of God's very being, and he sustains all things by his powerful word. When he had made purification for sins, he sat down at the right hand of the Majesty on high, having become as much superior to angels as the name he has inherited is more excellent than theirs.

Now God did not subject the coming world, about which we are speaking, to angels. But someone has testified somewhere,

"What are human beings that you are mindful of them,
or mortals, that you care for them?
You have made them for a little while lower than the angels;
you have crowned them with glory and honor,
subjecting all things under their feet."

Now in subjecting all things to them, God left nothing outside their control. As it is, we do not yet see everything in subjection to them, but we do see Jesus, who for a little while was made lower than the angels, now crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone.

It was fitting that God, for whom and through whom all things exist, in bringing many children to glory, should make the pioneer of their salvation perfect through sufferings. For the one who sanctifies and those who are sanctified all have one Father. For this reason Jesus is not ashamed to call them brothers and sisters, saying,

"I will proclaim your name to my brothers and sisters, 
in the midst of the congregation I will praise you." 

In this reading we have a prologue to the book, and then a section on “Superior Salvation.” In the Greek there is a proliferation of words beginning with the letter “p”, all of which helps the reader or hearer to focus on the words being spoken. The author (see the background, above) sets to his  (or her, some think that the author is Priscilla) task quickly by styling Jesus as “the heir of all things,” and as the Wisdom of God. Jesus reflects the imprint of God. In a contrast to the words of Psalm 8, the author sees Jesus in a different light, as “much superior to angels.” Indeed, the psalm is quoted in the following section, beginning his argument concerning the superiority of the revelation in Jesus. As we walk through Hebrews in the coming Sundays, we shall follow this argument more fully.

Breaking open Hebrews:
  1. What do you think of Hebrew’s notion of a “superior salvation”?
  2. Google Priscilla in the Bible. Could she have written this?
  3. How are superior creatures in your thinking?

St. Mark 10:2-16

Some Pharisees came, and to test Jesus they asked, "Is it lawful for a man to divorce his wife?" He answered them, "What did Moses command you?" They said, "Moses allowed a man to write a certificate of dismissal and to divorce her." But Jesus said to them, "Because of your hardness of heart he wrote this commandment for you. But from the beginning of creation, 'God made them male and female.' 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.' So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate."

Then in the house the disciples asked him again about this matter. He said to them, "Whoever divorces his wife and marries another commits adultery against her; and if she divorces her husband and marries another, she commits adultery."

People were bringing little children to him in order that he might touch them; and the disciples spoke sternly to them. But when Jesus saw this, he was indignant and said to them, "Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs. Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it." And he took them up in his arms, laid his hands on them, and blessed them.

The pericopes that we will read today treat on some major themes: a continuing discussion on discipleship and then concurrent discussions on marriage and divorce and children. The scene is set by the Pharisees who continue to ask him questions as a test. Here it is ostensibly about marriage, but really about Jesus’ thoughts on faithfulness to the Mosaic Law. Jesus sees through their trap, however.  Jesus sees God’s will expressed in creation, but also sees that the allowance for divorce is really a sop given to those who cannot live up to God’s vision. Here Jesus functions as the authority, giving the Law its true meaning and focus.

Suddenly we are back looking at the orders of creation – here the relative status of children. It is a mirror or an extension of Jesus’ teaching about discipleship – although that Jesus assigns a greater value to children speaks of his radical view of the Kingdom of Heaven. The disciples don’t see it – for them the old order still obtains, and they rebuke the children. One commentator opines that this is really a reflection of the Marcan community’s discussion about infant baptism.

Breaking open the Gospel:
  1. What do you think of Jesus’ teaching about diverce?
  2. How might that play out in your life?
  3. Do our times have something different to say?

After breaking open the Word, you might want to pray the Collect for Sunday:

Almighty and everlasting God, you are always more ready to hear than we to pray, and to give more than we either desire or deserve: Pour upon us the abundance of your mercy, forgiving us those things of which our conscience is afraid, and giving us those good things for which we are not worthy to ask, except through the merits and mediation of Jesus Christ our Savior; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Questions and comments copyright © 2015, Michael T. Hiller

[1]   Alter, R. (2009), The Book of Psalms: A Translation with Commentary, W. W. Norton & Company, New York, Kindle Location 1216.