The Great Commandment

 1,576 total views

Deut 6:2-6

The passage serves as a closing exhortation from Moses. It highlights two forms of positive law: “statutes” (huqim) which establish penalties, and “commandments” (mitsot) which simply state commands (v2f). Law observance reflects the covenant between Yahweh and the Israelites, with blessings like long life and prosperity assured in return. The Shema (“Hear” שָׁמַעְ ) emphasizes Yahweh’s exclusive claim to Israelite allegiance (v4), promoting practical monotheism as a call for loyalty rather than a theological discussion. The love for God is framed in terms of covenant fidelity, rooted in historical experience and demanding undivided loyalty of mind, will, and spirit.

Heb 7:23-28

The reading emphasizes the uniqueness of Jesus’ priesthood and sacrifice. Unlike the many priests of the past, who were limited by mortality (v23), Christ holds an eternal priestly role. After entering the heavenly sanctuary, He continually intercedes for His people, and His single sacrifice on Calvary has enduring significance (vv24f). Unlike the levitical priests who offered repeated sacrifices for themselves and the people, Jesus is the permanent high priest, sinless and perfect (vv26f). The passage contrasts the moral inadequacy of the Levitical priesthood with the eternal and perfect priesthood of Christ, as prophesied in Psalm 110:4, which establishes a new line of priesthood not based on the Torah.

Mk 12:28-34

The great commandment narrative is found in the three synoptics. This commentary will be largely limited to the distinctive Marcan features of the narrative.

In Mark, the account evolves without confrontation on the part of the questioning scribe. Jesus is not being tested. The exchange remains amicable throughout. The question put to Jesus was one frequently directed to the rabbinic teacher, requiring some prioritization of Judaism’s 613 precepts (v28). Departing from the other synoptics, the Marcan Jesus quotes the Shema from its beginning (v29). Its meaning in the Greek text falls more strongly on the note of God’s unicity, a conceptual monotheism stronger than in the original Deuteronomy.

Jesus’ response joins Deuteronomy 6:5 and Leviticus 19:18 as a summary of the entire law (vv30f). The total human response to God in love must be accompanied by the love of neighbor, a linking of the two precepts which is distinctly Christian. Jesus concludes by affirming this law’s superiority to all others. Only in Mark does the inquirer repeat Jesus’ teaching and address him as “Teacher” (vv32f). He adds his own postscript in recognizing the teaching’s superiority to forms of cultic and ritual expression (v33). The subtle contrast here is between cultic formalism and a truly internal religious spirit. Jesus acknowledges the man’s good intentions which indicates his proximity to Christian discipleship (v34). At this important juncture, all further questioning of Jesus ceases.

In the latest encyclical letter of Pope Francis, Dilexit Nos, he reminds everyone that GOD “…LOVED US”, and that nothing can ever “separate us” from that love (Rom 8:37f; cf DN#1). Because of his great love, we become loveable and able to love him in return and our neighbor as well. May we all continue to obey the great commandment through our practical expressions of love such as charity, social justice, and kindness. “True love is lived out in acts of solidarity and compassion, especially toward the marginalized”, says Pope Francis. Amen!

Preferential Attention

 1,919 total views

30th Sunday B

Jer 31:7-9

In one of Jeremiah’s most celebrated chapters, the prophet speaks about the return of the exiles from the northern kingdom, who had been deported by the Assyrians after their victory in 721 B.C. Those who lived through the devastation are now making their return. They are referred to as the “remnant of Israel” (v. 7), a term often used to describe the small part of the Israelite population that was spared during catastrophe, serving as the survivors through whom God’s lasting fidelity will continue (Amos 5:15). Gradually, this remnant acquires the moral qualities appropriate for deliverance (3:13-21). Here, the remnant is identified with the more disadvantaged members of society. Mothers and pregnant women, often mentioned without their husbands, would be dependent on society for support. The blind and the lame, typically seen as bearing the weight of personal or family sins, were viewed in their impairment as imperfect and less than “whole” for community and cult life. These segments of society are the first to be repatriated, as special subjects of Yahweh’s love. Their departure in mourning is met with a joyful return (v. 9a; Psalm 126). This motif of deliverance bestowing special favor upon the physically impaired recurs throughout prophetic literature (Isaiah 35:5ff).

Heb 5:1-6

In today’s passage, the emphasis is on the humanity of Christ as well as his present glorified state. For both reasons, he is uniquely positioned to help his followers. The high priest of the temple was consecrated for God, yet he acted in the interests of humanity (v. 1). Since his role was to offer sacrifices for sins, it was fitting that he sympathize with human weakness. Prone to sin himself (v. 2), he could extend help to those who are also weak. The high priest was designated by the Lord through the line of Aaron (v. 4), ensuring his acceptability and authenticity in exercising his sacred office. In terms of divine appointment, Christ is exceptionally qualified to be a high priest. His divine calling began with his death-resurrection (8:1ff). The text cites two biblical quotes to support his designation as priest (v. 5f): first, a royal psalm where the king is called God’s son (Psalm 2:7), and second, another royal psalm (Psalm 110:4) that further emphasizes his divine appointment. Essentially, the epistle uses these psalm verses to substantiate its claim that Christ was divinely chosen, legitimizing his role as high priest. Thus, Jesus, being both human and divinely appointed, is exceptionally suited to be the high priest of the new covenant.

Mark 10:46-52

The account of Bartimaeus regaining his sight is Mark’s final miracle before Jesus heads to Jerusalem (v. 46). The blind man recognizes Jesus as the Davidic Messiah (v. 47)—a title that Jesus accepts, although he will later interpret it in a more humble context as he enters Jerusalem (11:1-10). Bartimaeus is one of the few individuals named in Mark’s healing accounts, as beggars often went unnoticed. He persistently calls out to Jesus, even after being silenced (vv. 47). This persistence highlights his faith. Although he addresses Jesus with a royal title, he ultimately requests God’s mercy. His hopes are grounded in a belief that healings were significant in the messianic era, as the first reading indicates.

Interestingly, Jesus’ question to the blind man about what he wants (v. 51) mirrors the question posed to the sons of Zebedee in the prior narrative (10:36). The irony is striking: one request is marked by ambition, while the other is a simple plea made in faith. Bartimaeus’ restored sight is indeed physical, but for Mark’s readers, it symbolizes a deeper meaning. Biblical blindness often represents a lack of faith, while sight is associated with faith itself. In his final statement (v. 52), Jesus reveals the faith dimension: faith not only saves from physical blindness but also from eternal death. The man, now deepened in conviction, follows Jesus “on the way” to Jerusalem with his disciples (v. 52; 10:32). The “way” of Jesus and his followers inevitably leads to Jerusalem and suffering. Bartimaeus transforms from a mere supplicant to a disciple, moving from the risk of being overlooked to a life filled with faith and favor.

Today, many remain overlooked, scarcely noticed, and even excluded around us—the homeless, elderly, unemployed, institutionalized, or simply those who seem lackluster, dull, or uninteresting. Yet, they are special subjects of Jesus’ love. May we all follow him on “the way”, becoming true disciples in both words and deeds. Amen!

Servanthood

 1,917 total views

29th Sunday (B)

Is 53:10-11

This passage comes near the end of the fourth and last song of the servant of the Lord in Deutero-Isaiah. The servant’s sufferings, which have become more intense, eventually lead to his death (53:3, 5, 😎. But the chorus of onlookers realizes that he was innocent, and his suffering was endured for the sins of his people (53:4f).

Today’s verses underline the following: First, the servant’s suffering and death are seen by God in a very favorable light: the Lord was pleased (vI0), given the outcome- redemption, not the suffering and death itself. It is the willingness to comply with Yahweh’s pre-ordained plan that gives the Lord pleasure (v10c; 44:28; 48:14). The servant’s self-surrender is described in sacrificial terms (v10b). Second, the Lord’s appreciation will be seen in the servant’s vindication. He shall be gifted with many descendants whom he shall live to see (v10b), with multiple progeny a sure sign of divine favor (Ex 20:6). The era of light in a long life is synonymous with liberation, joy, and tranquillity (v11; 9:1ff). It will be, in short, a life totally opposite to the painful lot that he has experienced. Finally, the servant will effect redemption through the vicarious atonement which he offers (v11).

Heb 4:14-16

The priesthood of Christ is a major theme in Hebrews. The entrance of the high priest into the inner sanctuary once a year finds its final expression and fulfillment in the once-for-all sacrifice of Jesus (Heb 9:11-14). Today’s passage examines certain aspects of Christ’s sacerdotal role. He is the great high priest (v14), (the title used only here), underscores Jesus’ superiority to the Jewish high priest. The resurrection-exaltation of Jesus is here described in liturgical terms which allude to the high priest’s entrance into the holy place (3:1; 10:19-22). He does this as Son of God, a post-resurrection title (Rom 1:4). The high priest’s efficacy hinges not only on his present state but also on the fact that, as one who came “in the flesh,” as totally human, he is in a position to understand the debility and corresponding needs of humankind (v15). Christ was exempt from any form of temptation. His human experience was total. It is not stated that he could not sin, only that he did not. This clear statement is at odds with any effort to “divinize” Christ by diminishing his humanity and its accompanying experiences. This human condition of the heavenly Christ is to inspire trust in prayer and recourse (v16). Access to the Father, to God’s throne, is now one of “grace” because Christ’s sacrifice has made it possible. Every believer may now approach God’s sanctuary because Christ the high priest has penetrated the veil and provided direct and immediate contact.

Mk 10:35-45
To the ambitious request of Zebedee’s two sons in today’s gospel for a position of status in God’s reign, Jesus expressed three distinct pronouncements: the assurance of their suffering (v39), the allotment of places in God’s reign (v40), and the role of leadership in the church (vv42-45).

The response that the apostles receive is totally different than expected. First It is not the position they are promised but suffering. To drink the cup (v38) refers to a share in the sufferings that Jesus will undergo at the behest of the Father. Baptized with the baptism (v39) is an image of tragedy which is frequently described in terms of submersion in water (Ps 42:7f; Is 43:2). Jesus’ baptism is his death by which he makes Christian baptism effective (Lk 12:50). In addition, the Christian reader would see baptism as a transition from death to life. Jesus’ death brought about that passage in his life. Regarding the designation of places (v40), it is not for Jesus to make. Mark links this story on status-seeking with Jesus’ statement on authority within the Christian community. There is, first of all, a comparison with worldly, pagan authority (v42), followed by a statement on leadership as servanthood (vv43ff). The language describing Gentile rulers is particularly strong: “lording it over” and “using power over.” It clearly connotes a domination which contrasts sharply with the ensuing description of Christian leadership. Finally, Jesus is himself the model for the exercise of leadership. The Philippians hymn speaks of his coming “in the form of a slave” (Phil 2:7). Jesus’ posture was that of service to humankind, a dedication that carried him to death (v45). It is symbolically reflected in his washing the apostles’ feet (Jn 13:1, 11). There are distinct echoes of Is 53:10-12 in this final verse. The death of Jesus is here presented as an act of reacquisition of an enslaved people. Jesus here presents his life of service, which included death itself, as the model of authentic Christian authority. It is opposed to any form of “power” government. Its exponents take last place in the community in their willingness to serve.

Today’s readings teach us about a reverse type of precedence that characterizes discipleship: service and suffering. The painful experience of Jesus, foreshadowed by the Isaian servant of the Lord, was a life of service even to the point of dying in atonement for the sins of others. Jesus’ spirit of service, lowliness, and willingness to die, is our model. May we all be able to imitate him. Amen.

Perfect Discipleship

 2,574 total views

Wis 7:7-11

Today’s reading recalls that event in Solomon’s life (v7) when he asked early in his reign as king for the gift of wisdom so that he might be an understanding and discerning judge for his people (1 Kgs 3:5-15). It was a gift to be preferred over all others and is strongly contrasted with this world’s wealth (v9). It surpasses physical well-being or attractiveness (v10a). Its light illumines the path of life (v10b; Prov 6:23). And it offers riches of its own, which are far superior to those which pass away (v11; Prov 8:19).

Heb 4:12-13
The context of the fourth chapter of Hebrews speaks of the effect of God’s word addressed to his people in the past and its meaning in the present (4:2,7). The word is compared to a sword capable of deep and incisive penetration (v12; Is 49:2). As an extension of God himself, the word is true wisdom and is seen as living and reflective. The word distinguishes evil from good, as the process of human discernment takes place. It reads the innermost thoughts of the soul and determines motives. “The soul and the spirit” (v12) are two separate anthropological components but as intimately linked as “joints and marrow.”

In summary, the word brings one to decisions of right and wrong in discerning human conduct, and it plummets the most interior chambers of the human heart.

Mk 10:17-30

This gospel reading from Mark contains what are considered pronouncement stories, three of them, all related to worldly possessions. The first is about the man who approached Jesus (vv17-22), presented initially as impetuous and enthusiastic (v17); only later will he be described as rich (v22). His one desire is to find and make his own the reign of God, the evident meaning of “eternal life” (cf. v23). The first level of Christian discipleship lies in obedience to the basic norms of the covenant relationship. With the man’s indication that he is willing to go further, Jesus calls for the renunciation of his wealth (v21). This call to perfection should be understood as a call to the following of Christ as a disciple. The second section of the reading focuses on

teaching about wealth and the reign of God (vv23-27). Wealth and the reign of God are frequently in conflict. The astonishment of the apostles (v24) arises from the fact that Hebrew belief saw wealth as a sign of divine favor. This is a position with which Jesus is completely at odds. Riches are an obstacle for the wealthy in general (v25). It is the perennial question of serving God or mammon, with no middle ground. It may seem impossible but with the power of God, it is, because under any circumstances, salvation is wholly the work of God, who is also able to overcome insuperable difficulties accompanying redemption (vv26f). Lastly, Jesus talks about the benefits of renunciation and assurances to those who surrender possessions (vv28-30). Not only is a future life with God assured but blessings in this world as well (v30).

The rich man approaches Jesus seeking wisdom which leads to life. The response of Jesus is clear, but the price is costly. He calls for a radical decision. May we all be bold enough to make it. With God it is possible. Amen.

Indissoluble Union

 2,883 total views

27th Sunday (B)

Gen 2:18-24

The passage describes Yahweh’s plan to create a partner for man (Adam). He created animals, which Adam named to show their subordination to him. However, none of them was a suitable partner. So, God put Adam into a deep sleep, took one of his ribs, and created a woman. The woman’s equality with the man is symbolized by the rib taken from his side, and it explains the physical attraction between them. A woman’s relation to the man is unique in the order of creation. The passage is also considered an allusion to the birth of the Church, the Spouse of Christ, born from the side of the Crucified Christ. The Hebrew word for woman (“issha”) contains the root for man (“ish”), just like the English term wo-man. Adding the possessive pronoun “her” to “man” (Heb: ishah) makes for a euphonic closeness to “woman.” The biblical teaching here emphasizes complementarity and equality, with a certain authority attached to the man, in accordance with Hebrew culture, in naming his partner. The new union is characterized by closeness, permanence, and exclusiveness, sealing the profound covenant union of husband and wife in marriage, a loving, supportive, and nurturing relationship.

Heb. 2:9-11

This reading refers to Christ’s Exultation through Abasement, explaining Jesus’ historical and temporary inferiority to the angels in his human condition. This was necessary for him to bond with the sinful people whom he came to save. Jesus, the High Priest, is ‘crowned with glory and honor’ because he suffered death. ‘For a little while,’ he was made ‘lower than the angels,’ so that by the grace of God, he might taste death for everyone. God, the Creator of all things, made the Savior “perfect through suffering.” Jesus, who consecrates, and we who are consecrated have one origin, which is why he calls us ‘brothers.'”

Mk 10:2-16

Today’s gospel contains two distinct narratives: the teaching on divorce (vv1-12) and on a child-like spirit (vv13-16). The discussion on divorce is found in all the Synoptics. Mark gives a clear statement on the indissolubility of marriage, admitting of no exception or qualification. To his opponents’ presentation of Moses’ concession to divorce, Jesus answers by citing scripture. In quoting Genesis 1:27 and 2:24, he argues for and upholds the original divine plan for an indissoluble union, citing the Mosaic exception as a concession to human weakness. The narrative of Jesus and the children is expressive of a salient New Testament teaching. The reign of God is to be received with childlike simplicity. Children are capable of gaining or meriting nothing. By the same token, God’s favor is a total gift, and the only possible human response is grateful acceptance. Since God’s love is totally gratuitous, no “price tags” can be attached. The only acceptable posture of the beneficiary is a humble and open spirit.

Today’s scripture readings remind us of God’s original plan for the relationship between a man and a woman and Jesus’ clear statement regarding the permanence of the marriage state. May we all uphold the sanctity of marriage and oppose the passage of divorce laws and same-sex marriage in our country. Amen.

Shared Responsibility

 3,253 total views

26th Sunday B
Num 11:25-29

The reading contains an incident from the time of the Israelites’ desert sojourn. The story of Eldad and Medad is concerned with the sharing of Moses’ charismatic spirit among the people at the time. Earlier in the chapter, Moses had complained to Yahweh about his inability to provide for the needs of the people by himself.

The Lord decided in favor of shared responsibility, taking a portion of Moses’ charismatic spirit and distributing it among seventy trustworthy and proven elders of the community (vv24f). The account then centers on two men who were inexplicably absent when the outpouring of the spirit took place at the tent of the meeting. Since they had been designated to be a part of the group, the spirit of Moses comes to rest on them within the camp itself (v26).

The stand-off between Joshua, the trusted aide, and Moses is unusual (vv28f). Moses’ response is clear. Exception should not be taken to the two men being gifted outside the ordinary procedure. Moses wishes that the distribution of the spirit was even more widespread (v29). There was some attempt then to bring this prophetic spirit into rein through institutional control. As desirable as boundaries may have been, there were inherent obstacles to the limitation of a free gift of God. The narrative in Numbers does not favor placing limits on the action of the spirit; Moses encourages an attitude of tolerance. The narrative, then, can be said to have a distinctly polemic tone opposing efforts to limit charisms or exercise the type of control that institutionalization would inevitably entail.

Jas 5:1-6

The reading is another example of this letter’s straightforward and practical teaching, here related to social justice.

The last chapter of James’ letter registers a sharp contrast between the rich and the poor, with the injustice inflicted by the former on the latter brought to the fore.

The injunction to the rich reminds them of impending miseries (v1) referring to the expected end time. Wealth is depicted as disintegrating, even corroding the person (vv2-4). Ironically treasures stored up for the “last days” point only to final tribulation (cf. Lk 12:16-21). Wages as a tool of exploitation were long condemned in Israel (Lev 19:13; Deut 24:14f). Here such injustice is once again explicitly condemned (v4). Amassed wealth at the expense of the poor is but a preparation for the final judgment (v5). The condemnation and murder of the innocent in their powerlessness is poetic for economic injustice (Sir 34:22).

Mk 9:38-43,45,47-48

In the gospel, there is a linking of separate sayings of Jesus, with no single consistent theme. Some linkage is based on a similar thought, some on a word or a phrase.

The first statement (vv38-40) is linked with the reading from Numbers thematically. The note of tolerance is again present. In Mark, it is connected contextually with the story of receiving a child in Jesus’ name; the sole connecting link is “in my name (vv37, 38, 39).

Jesus argues that anyone engaged in exorcism, in his name, even though not part of his company, is involved in good work. He should not be impeded. At the very least, it is unlikely that an authentic adversary of the evil one would at the same time be opposed to Jesus. In the clear “black and white” lines of Semitic thought, the one who is not my adversary is my ally (v40).

The subsequent saying (v41) has “the name” of Christ in common with the preceding, thus in Greek: “because you have the name of Christ.” Charity extended to one who is a disciple of Christ is rewarded, just as it was conversely stated earlier (v37) that the Christian who assists another person responds to God himself.

The following sayings of Jesus (vv42-48) treat temptation to sin, linked together by the common word: “scandalize, cause to sin.” To scandalize means to put an obstacle in a person’s path; in the moral order, it is to block deliberately one’s journey on the path of virtue. The seriousness of such obstruction is underscored by the gravity of the sanction: the desired loss of the tempter’s life (v42).

The gravity of sin weighs in heavily in the final sayings (vv43-47). It is not self-mutilation that Jesus calls for. Rather, in a strong Semitic fashion, he exaggerates the measures to be taken to avoid sin only to heighten the notion of the seriousness of sin, which is in itself invisible and its effects not immediately evident.

Today’s scripture tells us that no restriction can be placed on God’s action. Human restraints cannot be placed on the ways of the Lord. Basically, we are invited to a broadening of vision and an opening of heart. Furthermore, we are reminded of the seriousness of sin and its consequences and must be avoided at all costs. May we all share the gifts of the Spirit and be responsible in eradicating all that leads anyone to sin! Amen.

The Suffering Servant

 3,898 total views

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

Wholeness

 4,180 total views

Isaiah 35:4-7

This reading follows the announcement of judgment on the nations (ch 34) and a song celebrating the joy of the redeemed people of Israel by Yahweh (ch 35). The deliverance of Yahweh vanquishes evil. In Hebrew thought, evil is disguised in various forms: physical illness, handicaps, burned and scorched land without vegetation, sinful conduct, and death itself. Restoring life (water) to the desert is crucial here (vv 6-7; Isa 41:18ff). Aridity and drought give way to abundant irrigation. Yahweh’s strength brings new life to the physically impaired as well. This “era of grace” is more than a spiritual experience; it has physical results as well. The blind, the deaf, the lame, and the mute are major beneficiaries. Their restored health, coupled with the desert’s irrigation and fertility, becomes an eschatological sign. God makes all things new.

James 2:1-5

In this reading, James speaks against discrimination within the Christian community. A higher place should not be accorded to a person based on appearances, be it wealth or status, while the poorly clad person is practically dismissed (v2ff). The case is one of self-serving favoritism. The determining factor is faith in the “glorious Lord Jesus Christ,” whose singular status excludes all other considerations of rank or privilege (v1). Anyone who discriminates is judging by human and corrupt standards (v4), not by God’s norms.

Mark 7:31-37

What Prophet Isaiah sees about Israel’s future liberation is realized in Jesus as he heals a man’s deafness, a sign of the end-time’s arrival. The account is a typical miracle story, beginning with the general description of the illness (deafness, speech defect) (v32), the action of Jesus (v33f), and the completeness of the cure (v35). The itinerary setting (Jesus going through gentile territory, v31) alludes to the fact that Christ’s mission is for everyone.

Jesus becomes physically involved in the story (v33f). The use of such contact in healings would not have been considered unusual. The fingers were inserted in the ears, and spittle was placed on the tongue (cf. Mark 8:23; John 9:6). Jesus groans out of compassion, and his gaze goes upward in prayer. The word of cure is Aramaic, editorially translated. The cure is immediate and complete. Jesus again tries to impose secrecy (verse 36). This is part of the “Messianic secret” in Mark. The injunction to silence, however, is thwarted; the cure produces the opposite effect (verses 36f). The account closes by echoing the Isaiah text of fulfillment (verse 37).

Isaiah sees Israel’s future liberation as a healing of human illness, a restoration of wholeness. In the gospel, Jesus, the fulfillment of Isaiah’s hope, came to cast out evil from the arena where it held sway- in sickness, disease, disability, and death, finally putting sin itself to death on the cross. May we always be able to listen to him, the source of everyone’s salvation. Amen.

God’s Law Above All

 4,527 total views

22nd Sunday B
Dt 4:1-2, 6-8

“Hear, O Israel” (Shema’) is a solemn call to be attentive to God’s word. It serves as an introduction to the subsequent body of laws in the book. Faithful observance of the law leads to life, and life is represented by possession of the promised land (v1). There is also an injunction not to make any later additions or deletions (v2), emphasizing the wisdom in the law. Through the observance of the law, Israel demonstrates its superior status. The law highlights God’s closeness to his people and, being comprehensive and rooted in justice, it is unmatched among the nations (v6ff).

Jas 1:17-18, 21-22, 27

This passage emphasizes God as the ultimate giver of gifts. His brilliance remains unaltered (v17), unlike the heavenly bodies which change in visible brightness. The word of God brings believers to new life (vv17f; Jn 3:5f), similar to Christ himself. Believers are called to bear abundant fruit through deep roots. The word has the power to save, but faith must be expressed in action (vv23ff). Additionally, the passage underscores the importance of outreach to the needy in society, highlighting caring for the disadvantaged as authentic worship (v27).

Mk 7:1-8, 14-15, 21-23

This chapter in Mark explores Christ’s stance on various issues, including the purification ritual (vv1-8), human tradition versus divine commandments (vv9-13), and Jewish food laws (vv18-23). Christ challenges the legalism of the Pharisees (vv6f), denouncing their emphasis on external conformity rather than a change of heart. He criticizes their ranking of secondary precepts with the Torah itself and their disregard for divine law in favor of human precepts (7:9-13). Christ addresses how his contemporaries had become lost in detailed prescriptions and forgotten the true meaning of religion, with their adherence to external observance often overshadowing their faith and fundamental responsibilities.

Jesus shows respect for the Hebrew law in its basic formulation. But he criticizes the Jewish legalism of his time to emphasize the supremacy of the divine over any manmade law, which would lead us to what St. James speaks of as the authentic practice of religion. Amen!

Stay or Leave?

 4,879 total views

21st Sunday B
Jos 24:1-2, 15-17, 18

This passage is from the conclusion of the book of Joshua (c. 24). After settling in the land of promise, Joshua gathers the Israelites at Shechem. The people are given the choice to renew the commitment made at Sinai (Ex 19-24), with Joshua clearly stating his choice for himself and his household (v15c). A brief retelling of God’s saving acts during the Exodus is shared (vv17f), which is further expanded by Joshua in the introductory ceremony (vv2-13). The people, united and without dissent, choose the Lord as the covenant is renewed with verbal acceptance (v18b).

Eph 5:21-32

This passage emphasizes a moral stance of respect, demonstrated by a willingness to take a secondary position in Christian conduct (v21; 1 Pt 5:5). The marriage relationship requires acknowledgment of the husband’s leadership (v23; 1 Cor 11:3). These forms of subordination are connected to faith, not societal or Gentile domestic norms; it is a matter of reverence for Christ who is present in all believers (v30). Likewise, the husband is also bound by Christian principle, specifically the willingness to completely sacrifice himself for his wife, as Christ did for the church (v25; 1 Cor 11:3; Col 1:18). The marriage union reflects the relationship between Christ and his church (vv25-28), where Christ’s love for believers led him to sacrifice his life. Similarly, husbands are expected to demonstrate this kind of love (v28). As all believers are members of one body in Christ, by loving his wife, the husband demonstrates love for himself and his own body.

John 6:60-69

These concluding verses from Jesus’ discourse on himself as the bread of life, and the sacramental flesh and blood, highlight the reaction of his disciples to his teaching. The initial “murmuring” that accompanied the bread of life discourse (vv41, 43) continues here (v61). The passage maintains the distinction between “flesh” and “spirit,” with the former representing a purely natural understanding of Jesus’ teaching, failing to grasp its true meaning, and the latter representing a God-given gift that leads to a faithful acceptance of his words. Only a new birth will bring spirit and life (3:6f).

Jesus concludes his lengthy discourse, which addresses his own teaching (bread) and the Eucharist (flesh and blood), serving as a strong test of faith. Faith is not achieved through human effort alone, although cooperation is essential; it is attained through God drawing the believer (vv64f; 6:37; 8:46f).

Some of those who heard his teaching and followed him remained unbelieving, and many others departed (v66). However, the twelve remained faithful, with Peter articulating their faith. He fully affirms Jesus’ teaching as the key to life, using words that almost echo Jesus’ own (vv68, 63).

Joshua asked the people to express their intention of remaining with Yahweh or not. Similarly, Jesus ended his Bread of Life discourse by challenging his disciples with the same question: Do they wish to stay with him or leave? May our faith be strong enough, like that of the apostles, to choose to stay rather than walk away from Christ. Amen!