Reflecting on Mark for the Second Sunday of Lent

From The Gospel of Mark, by Mary Healy, commenting on Mark 9:2-10

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The Transfiguration, like Jesus’ baptism (Mark 1:11), is a Trinitarian event, with the Holy Spirit’s presence now symbolized by the cloud rather than a dove. Just as at the baptism, the heavenly Father gives audible testimony to his beloved Son. At the baptism God had addressed Jesus himself; now he speaks to the disciples about Jesus, revealing a status that far exceeds that of Moses and Elijah.

This testimony to Jesus (here and at his baptism) is the only word the Father is recorded as saying in the Gospels, since Jesus is the fullness of all that he has to say to humanity.

The command to Listen to him recalls Moses’ promise that God would one day raise up “a prophet like me . . . from among your own kinsmen; to him you shall listen” (Deut 18:15). The disciples are to listen to everything Jesus has to say, but especially, in the context of the conversation that has just transpired (Mark 8:31–38), his prophecy about his messianic suffering and its implications for them. They have been shown a glimpse of the road far ahead: if they listen carefully and obey his commands all the way to the cross, their destiny will be joined to his, and they too will one day be transfigured with divine glory.

At the pinnacle of this experience the disciples suddenly find themselves with Jesus alone. Moses and Elijah have already accomplished their tasks, but Jesus must now complete the Father’s plan by going to the cross alone. His own life and mission will be the fulfillment that transcends all that took place in the Old Testament.

© 2008 Mary Healy and Baker Academic. Unauthorized use of this material without express written permission is strictly prohibited.

Reflecting on Mark for the First Sunday of Lent

From The Gospel of Mark, by Mary Healy, commenting on Mark 1:12-15

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As Adam and Eve were driven out of the garden (Gen 3:24), Jesus is driven out into the desert, the barren wilderness around the Dead Sea. There he remains for forty days, a number that signifies a time of testing, as Israel was tested during Moses’ forty days on Mount Sinai (Exod 24:18; 32:1), and during the forty years in the desert (Deut 8:2). Jesus relives the story of Israel, but as an obedient Son who is totally faithful in his own trial in the desert.

The desert is depicted in Scripture as the realm of evil powers, symbolized by the predatory beasts that lurk there (Lev 16:10; Isa 35:7–9; Ezek 34:25). Jesus goes there to be tempted (or “put to the test,” NJB) by Satan, that is, to be tested in his resolve to carry out his messianic mission in accord with the Father’s will. He faces the same decision as Adam and Eve in the garden (Gen 3:1–6) and Israel in the desert (Exod 15:25; 16:4)—but unlike them, he rebuffs temptation and stands fast in his determination to please the Father.

“Satan” means “adversary” and is synonymous with the devil, the prince of demons (Mark 3:23–26), who will oppose Jesus at every turn. Jesus enters into Satan’s territory deliberately, to begin his campaign against the powers of evil. He is looking for a fight! Yet he will confront Satan not with a blast of divine lightning, but in his frail human nature, empowered by the Spirit.

Mark’s mention that Jesus was among wild beasts, evidently without harm, recalls Isaiah’s prophecy that at the coming of the Messiah even wild beasts would be tamed (Isa 11:1–9; see Ezek 34:25–28), restoring God’s order to creation. The angels ministered to him, just as they had accompanied Israel in the desert (Exod 14:19) and provided food for Elijah (1 Kings 19:5–7).

© 2008 Mary Healy and Baker Academic. Unauthorized use of this material without express written permission is strictly prohibited.

Reflecting on Mark for the Sixth Sunday in Ordinary Time

From The Gospel of Mark, by Mary Healy, commenting on Mark 1:40-45

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One of the most striking features of the Gospel of Mark is the theme of the “messianic secret.” Although Jesus does mighty works of healing and deliverance, he repeatedly insists that these works not be publicized (1:44; 5:43; 7:36; 8:26; 9:9) and forbids both people (8:30) and demons (1:25, 34; 3:12) to reveal his true identity. Why?

The key to the puzzle is found only after Peter’s confession of faith (8:27–30). Jesus’ messianic identity is a deeper mystery than any of his followers yet fathom, and it must be unveiled gradually.

The messiah of popular expectation was a political and military leader who would liberate Israel from Roman domination and usher in a new world of peace and prosperity. But Jesus had come to bring a much greater liberation—from the domination of sin, Satan, and death—and his mission was inseparably linked with the laying down of his life on the cross. Until that mystery was revealed, the risk was that sensational reports about his miracles would generate a false and distorted messianic enthusiasm.

Although it is easy for us in hindsight to disparage Jesus’ contemporaries for their worldly expectations, his twenty-first century followers are just as prone to misinterpret him on an earthly, superficial level—for instance, in some forms of liberation theology or in the “prosperity gospel.” The gradual disclosure of the messianic secret has to happen for every Christian, as we learn from Jesus the paradox of the cross.

As we are purified of our limited human ideas of what God’s kingdom should be, we are led into the reality that is far greater: what “eye has not seen, and ear has not heard . . . what God has prepared for those who love him” (see 1 Cor 2:9).

© 2008 Mary Healy and Baker Academic. Unauthorized use of this material without express written permission is strictly prohibited.

Reflecting on Mark for the Fifth Sunday in Ordinary Time

From The Gospel of Mark, by Mary Healy, commenting on Mark 1:29-39

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Given the stunning displays of power just recounted, there is a note of simplicity and humility in the report that Jesus rose early to go off and pray. Although he speaks and acts with divine authority, Jesus seeks guidance from God like an ordinary man.

Both the time and the place chosen by him are especially suited to prayer. Mark emphasizes the early hour, very early before dawn, as if, like the psalmist, Jesus desires to precede the sunrise in giving glory to God: “Awake, my soul; awake, lyre and harp! I will wake the dawn” (Ps 57:9; see 88:14; 92:2). The deserted place recalls the desert in 1:3–13, a place of solitude conducive to intimate communion with God. Aware that crowds will always be flocking to him from this point on, Jesus is determined to find the time he needs to renew his communion with the Father in prayer (see Mark 6:46; 14:32–42).

Simon Peter acts on behalf of the many who are looking for Jesus because they perceive in him the answer to their deepest longings. Jesus had taken the initiative in calling the disciples (1:16–20), but now they pursue him, or “track him down.” There may be an allusion here to the bride’s pursuit of her beloved in the Song of Songs, interpreted by the ancient Jews as an image for Israel’s spousal love for God: “in the streets and crossings I will seek him whom my heart loves. I sought him but I did not find him” (Song 3:2–4). In a real sense, “everyone is looking for” Jesus, whether they know it or not.

Upon their “finding him,” Jesus replies with a solemn declaration of the purpose of his mission (see John 18:37 for a similar declaration). Have I come suggests more than Jesus’ appearance in public; it alludes to his being sent into the world by the Father, and thus implies his preexistence (see Mark 9:37). He has come to preach, that is, proclaim the kingdom (1:14), on an increasingly wider scale. And his preaching, as is evident from the episodes already narrated (1:15–34), consists not merely of words but of a power that has a dramatic impact on his listeners, making the kingdom a reality in their lives. By saying “let us go” Jesus includes his disciples in that mission. His time alone with his Father has confirmed him in his self-understanding and prepared him for the whirlwind of ministry to follow.

© 2008 Mary Healy and Baker Academic. Unauthorized use of this material without express written permission is strictly prohibited.

Reflecting on Mark for the Fourth Sunday in Ordinary Time

From The Gospel of Mark, by Mary Healy, commenting on Mark 1:21-28

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Jesus’ teaching has the intrinsic effect of exposing evil so that it can be expelled. Mark does not explain whether the man with an unclean spirit was a regular synagogue attendee or whether he came specifically to disrupt Jesus’ sermon. But in the presence of Jesus, the grip of evil on the man comes to light and he cries out in fear and rage, What have you to do with us?

The spirit is challenging Jesus’ encroachment on the demons’ formerly uncontested territory, evidently aware that his coming portends their downfall. The spirit claims hidden knowledge of Jesus’ identity, a frequent demonic tactic (3:11; 5:7) that may be intended to catch Jesus off guard or gain some control over him. But the attempt is futile.

“Holy One” is a term usually reserved for God (1 Sam 2:2; Hosea 11:9) but is occasionally used for those who are consecrated in his service as priests or prophets (Num 16:5–7; 2 Kings 4:9; Ps 106:16). Holy One of God is an accurate title for Jesus (see John 6:69), but not one that he wants publicized at this point in his mission. He will reveal his identity on his own terms and in his own time, to ensure that it will be rightly understood.

Jesus sternly rebukes the spirit: Quiet! (literally, “Be muzzled!”) Come out of him! In a final show of defiance, the unclean spirit convulses the man as it departs, helpless before Jesus’ word of command. Already the Baptist’s prophecy of a “mightier one” to come (v. 7) is being fulfilled before the people’s eyes. The demon’s tyranny is over and the possessed man is set free.

The people react with amazement: What is this? A new teaching with authority. They recognize an intrinsic connection between Jesus’ teaching and his power to dispel evil.

© 2008 Mary Healy and Baker Academic. Unauthorized use of this material without express written permission is strictly prohibited.

Reflecting on Mark for the Third Sunday in Ordinary Time

From The Gospel of Mark, by Mary Healy, commenting on Mark 1:14-20

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The kingdom of God is a favorite theme in the Synoptics and the most characteristic term Jesus uses to signify what he is about. Later he will unfold its meaning in a series of parables (4:1–32). Although this phrase never appears in the Old Testament, it sums up Israel’s yearning for the full manifestation of God’s authority in Israel and in the whole world: “The Lord of hosts will reign” (Isa 24:23; see 52:7; Zech 14:9).

Jesus’ announcement that the kingdom is at hand suggests both a present and a future quality, like a sunrise below the horizon. The kingdom is already present, embodied in Jesus’ own person. Indeed, throughout his ministry it will become evident that the “foreign occupation” of sin, Satan, disease, and death is being overthrown. Yet the kingdom is incipient and partly veiled; like seeds sown in the ground, it will keep growing until it reaches its consummation (4:26–29).

The arrival of the kingdom calls for a twofold human response: to repent, and believe in the gospel. Jesus is taking up a theme of the prophets: God’s continual call for his people to repent or “turn back” to him with all their hearts (Neh 1:9; Isa 44:22; Hosea 14:2). The Baptist had already begun to sound this call (v. 4). But Jesus adds a new accent with the invitation to believe, that is, trustingly accept and yield to what God is doing in him. The kingdom is near enough that anyone who so chooses can reach out and lay hold of it through faith.

© 2008 Mary Healy and Baker Academic. Unauthorized use of this material without express written permission is strictly prohibited.

Reflecting on I Corinthians for the Second Sunday of Ordinary Time

From First Corinthians by George T. Montague, SM, commenting on I Corinthians 6:13c-15a, 17-20

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As in the previous passage, Paul concludes by placing the whole issue in the context of the Trinity. Being one spirit with Christ means that the Christian shares in Christ’s own character as a temple of the Holy Spirit. The very body of each Christian then becomes a temple of the holy Spirit.

Paul does not say that the soul is the temple. Philo, an Alexandrian Jew who was a contemporary of Paul, spoke of the intelligence as being a temple, but he never applied the image to the body. But in the Christian view, it is the body itself that enjoys union with the divine persons. In relation to Christ, the believer’s body is a member (v. 15); in relation to the Holy Spirit, the body is a temple.

The emphasis is on the Holy Spirit, which makes sexual immorality a sacrilege. The Spirit is from God, but he is also truly possessed by the Christian (you have the Holy Spirit from God). Christians may not dispose of their body as something of their own. Each believer has been purchased. The whole theology of redemption is contained here.

There was an ancient practice of freeing a slave by a rite in the temple of the gods. He was declared “servant of Apollo” and thus entered the state of freedom from slavery to his human masters. Much was made of the price paid on this occasion, and the term used for slave was sōma, “body.” When we realize that the majority of the population of Corinth were slaves, and that many in the Christian community were either slaves or freed slaves, we can understand how meaningful would be the allusion to the liberating ransom of redemption by Christ (1:30; Gal 4:5; 5:1).

© 2011 George T. Montague and Baker Academic. Unauthorized use of this material without express written permission is strictly prohibited.

Reflecting on Acts for the Baptism of the Lord

From Acts of the Apostles, by William S. Kurz, SJ, commenting on Acts 10:34-38

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Skipping Jesus’ infancy (Luke 1–2), Peter focuses on Jesus’ public life beginning in Galilee after the baptism that John preached. Peter uses a shorthand expression that combines John’s preaching of repentance with his ritual act of baptizing people, which together were an indispensable preparation and catalyst for the public ministry of the Messiah. John’s baptism of Jesus, when the Father affirmed him as his beloved Son, was at the beginning of Jesus’ public ministry (Luke 3:21–22).

Like Luke’s Gospel (3:22; 4:1), Peter emphasizes that God anointed Jesus . . . with the holy Spirit and power. Although the Spirit was with Jesus from his conception (Luke 1:35), at his baptism the Spirit empowered Jesus’ human nature for his ministry of preaching, healing, and exorcisms, just as the Spirit empowers the Church for ministry in Acts.

Fortified by the Spirit and divine power, Jesus went about doing good and healing all those oppressed by the devil. Peter’s explanation that God was with him emphasizes the presence of the Triune God with and in Jesus’ humanity. Luke’s emphasis on Jesus’ humanity— rather than on his divinity, which John’s Gospel more frequently accentuates— shows that Jesus worked miracles not only as God, as stressed in John, but also as a Spirit-empowered man, who is therefore a model for all his disciples.

This enables Luke and Acts to underline the continuity between wonder-working prophets like Moses and Elijah, the miraculous prophetic ministry of Jesus, and the miracles of his Spirit-empowered followers like Peter, Stephen, and Paul in Acts. Peter and others imitated Jesus’ healings as part of their prophetic witness to God’s saving message; so such works are likewise possible for Spirit-empowered Christian readers of Luke-Acts.

© 2013 William S. Kurz, and Baker Academic. Unauthorized use of this material without express written permission is strictly prohibited.

Reflecting on Matthew for The Epiphany of the Lord

From The Gospel of Matthew, by Curtis Mitch and Edward Sri, commenting on Matthew 2:1-12

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The magi’s long journey reaches its climax as they enter the house and see the child with Mary his mother.

This reference to Mary and the child in a house in Bethlehem can stand in complete harmony with Luke’s account of the child being laid in a manger (Luke 2:7). Since first-century peasant homes in Palestine often had the lodging place for persons on one level and animals dwelling with a manger on a lower level, the house the magi visit in Matt 2 might be the same house where Jesus was born in Luke 2. Another possibility is that Jesus was born in a cave near Bethlehem (a tradition that goes back to second-century pilgrims traveling to Bethlehem) and that later the holy family moved to a more comfortable dwelling, a house, which is where the magi find them.

The magi do not simply kneel before Christ; they prostrated themselves on their faces and did him homage. Though prostration before kings was common in the ancient Near East, elsewhere in Matthew’s Gospel prostration and giving homage are associated with divine worship (4:9–10; 14:23; 15:25; 28:9, 17). The Gentile magi, therefore, offer Christ the worship that Herod, the chief priests, and scribes failed to offer.

The gifts of gold, frankincense (an expensive perfume used for incense in worship), and myrrh (an exotic spice) represent luxurious gifts fit for a king. They recall the Gentile queen of Sheba bringing spices and a large amount of gold for King Solomon (1 Kings 10:1–2). Jesus, the new son of David (1:1–17), is welcomed with similar gifts by these Gentile magi. The gifts also recall prophecies about the nations coming to pay homage to the king of Israel, falling down before him and offering gifts of gold and frankincense (Ps 72:10–11; Isa 60:1–6). As such, this scene underscores that Jesus is not just king of the Jews (2:2)—he is king of the whole world.

© 2010 Curtis Mitch, Edward Sri, and Baker Academic. Unauthorized use of this material without express written permission is strictly prohibited.

Reflecting on Colossians for The Holy Family of Jesus, Mary and Joseph

From Philippians, Colossians, Philemon, by Dennis Hamm, SJ, commenting on Colossians 3:12-17
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And let the peace of Christ control your hearts, the peace into which you were also called in one body. Apart from Paul’s benediction in the prescript of the letter (1:2), this is the only other occurrence of the noun “peace” (eirēnē, as in the name Irene). But Paul surely chooses the word with awareness of his reference to Christ’s “making peace [eirēnopoiēsas] by the blood of his cross” in the climactic line of the Christ hymn (1:20).

Obviously, “the peace of Christ” is not merely the absence of war or violence but also the serenity and good order in relationships that proceeds from self-giving and self-denying love practiced in the Christian community, which participates in the self-emptying love of the Son.

And how exactly does one let the peace of Christ “control” one’s heart? The verb for “control” is another rare word, used only here in the New Testament. It carries the connotation of decisiveness. The imperative is addressed to the community as a whole, so it could be paraphrased, “Beloved brothers and sisters, let the reign of Christ’s peace be the determining factor in all your personal and community relationships.”

The image of the word of Christ dwelling in you richly draws on the cosmic poem in chapter 1. As the fullness of divinity dwells in Christ (1:19), the word of Christ dwells in the gathered worshiping community. Although one might easily hear “dwell in you” as applied to the individual, the pronoun is plural and the phrase can also be translated “among you,” and probably should be in this context.

How does this indwelling of the word of Christ come about? By way of teaching and admonition, and by singing psalms, hymns, and spiritual songs with gratitude in your hearts to God. Thus Paul gives us a fascinating interpretation of what actually goes on in liturgical song. Even as we are praising God musically, we are supporting and teaching one another by way of this shared prayer of praise.

© 2013 Dennis Hamm, SJ, and Baker Academic. Unauthorized use of this material without express written permission is strictly prohibited.