6,266 total reads
24th Sunday B
Is 50:4 – 9
This is the third of the four so-called Servant Songs in Deutero-Isaiah (42:1-7; 49:1-7; 50:4-9; 52:13-53:12). The servant’s identity, as originally intended, has both collective (Israel) and individual features. He is perhaps best described as a prophetic figure who suffers on behalf of others; he is the faithful remnant of Israel concretized in some unknown individual, whether ideal or real. In this third song (vv4-9), the servant is already launched upon his mission as teacher-disciple. At this point, he is meeting severe opposition which has taken the form of both physical and verbal abuse. To fulfill his prophetic mission, the servant remains attentive to the Lord’s voice and has not reneged on his vocation (vv4f). He has been physically assaulted and beaten, with the plucking of his beard an extreme insult. Yet he is stubborn and determined (v4f). The servant’s unwavering stance in the face of such strong opposition is in the great prophetic tradition. The “face like flint” (v7), now covered with spittle, recalls Ezekiel (3:8f), yet is even stronger with its vivid note of hatred and rejection.
The literary genre shifts in the final verses (vv8f) to one of legal proceedings. The defense is the Lord himself who supports the servant’s cause. The prosecution had best weigh things well since the servant, with his defense, is prepared to argue the case to its conclusion. The strong sense of the correctness of the servant’s cause, of being an authentic prophetic emissary, enables him to endure all manner of rejection. Both his suffering and his strong convictions will be enhanced in the final servant song.
Jas 2:14 – 18
According to James, to say that one believes and to ignore faith’s injunction to act in accord with that belief means nothing in the order of salvation (v14). The example of the needy poor person (vv15ff) illustrates the point clearly and succinctly. Faith and good works are in no way incompatible; in fact, they are complementary. Some considered this teaching of James at odds with what Paul said, that it is by faith that we are saved, (cf Rom 4:5f). But if understood properly Paul argues that observance of laws (works), even when coupled with faith, can never bring one to justification. Faith is entirely a gift made possible through the saving action of Christ; to introduce works is to destroy the gratuity of the gift. James does not argue this point. Once justification takes place, however, the spirit of love (grace) must find expression in works, which are prompted by faith itself. This is a point which Paul himself affirms (Gal 5:6). In short true faith finds expression in the works of love.
Mk 8:27 – 35
In Mark’s gospel, Peter’s profession comes after various glimpses into Jesus’ identity and mission (1:24, 27; 3:11; 4:41; 6:15), coupled with Christ’s own attempts to divert public recognition (1:25, 34, 44; 3:12). The present moment serves as a high point of the gospel in terms of the disciples’ growth in understanding and a turning point as Mark thematically moves the messianic mission of Jesus toward its final stage, the Jerusalem experience of death-resurrection. This joining of the fulfillment of centuries of hope (vv27-30) and the prediction of future suffering (vv31 -33) serves as the hinge of the entire gospel. When Jesus poses to his disciples the question of his identity (vv27f), the response regarding public opinion was to be expected: he is a prophet-perhaps John the Baptist resurrected (6:14), Elijah, the expected messianic forerunner (9:9 – 13), or another prophet. Then the question is repeated and addressed to the disciples as a group (v29). Speaking for the twelve, Peter answers that Jesus is the Messiah, the Christos, the Anointed One. This is the title that had attached itself to the hoped-for descendant of David who would be part of the final era. Anointing accompanied the designation of a king and in time became a specific designation for the future king like David, the anointed one (Heb: mashiah; Gr: Christos). In Jesus’ case, it eventually became the equivalent of a surname. The title “Messiah” has no connotation of divinity in itself. Peter sees Jesus as the promised one of Israel. Again Jesus enjoins secrecy (v29), in keeping with his intention not to deflect public attention from God’s design for him. The term “Messiah” carried a broad, even political meaning which Jesus studiously desired to avoid, as his subsequent remarks make clear. At this point, Jesus shares with his disciples the meaning that will be given to messiahship and the consequences it will have for them as well (vv31-35). He gives some indication of his impending passion and death along broad lines. The “Satan” designation for Peter (v33) is connected with his attempt to dissuade Jesus from following his Father’s plan. In playing the Satan role, Peter would place an obstacle to the realization of God’s will. Finally, Jesus addresses both the disciples and a broader audience (v34) in pointing out the meaning of discipleship. After speaking of his own future, he asks the same spirit of his disciples. Discipleship, then, means accepting the suffering that following Christ entails and a willingness to sacrifice human values and interests for the sake of those that are lasting (vv34). It looks to total dedication to living and proclaiming the “good news” of Jesus the Christ, dead and risen.
We are reminded today that the name “Christian” configures us to one person: Jesus the Christ. May we all faithfully live our Christian lives even if it entails hardship and sacrifice. Amen
