Behold! My Servant whom I have chosen, My Beloved in whom My soul is well pleased!

 

 But when Jesus knew it, He withdrew from there.  And great multitudes followed Him, and He healed them all.  Yet He warned them not to make Him known, that it might be fulfilled which was spoken by Isaiah the prophet, saying:  

"Behold! My Servant whom I have chosen,

My Beloved in whom My soul is well pleased!

I will put My Spirit upon Him,

And He will declare justice to the Gentiles.

He will not quarrel nor cry out,

Nor will anyone hear His voice in the streets. 

 A bruised reed He will not break, 

And smoking flax He will not quench,

Till He sends forth justice to victory;

And in His name Gentiles will trust." 

 

- Matthew 12:15-21 

 

Yesterday we read that Jesus went through the grainfields on the Sabbath.  And His disciples were hungry, and began to pluck heads of grain and to eat.  And when the Pharisees saw it, they said to Him, "Look, Your disciples are doing what is not lawful to do on the Sabbath!"  But He said to them, "Have you not read what David did when he was hungry, he and those who were with him:  how he entered the house of God and ate the showbread which was not lawful for him to eat, nor for those who were with him, but only for the priests?  Or have you not read in the law that on the Sabbath the priests in the temple profane the Sabbath, and are blameless?  Yet I say to you that in this place there is One greater than the temple.  But if you had known what this means, 'I desire mercy and not sacrifice,' you would not have condemned the guiltless.  For the Son of Man is Lord even of the Sabbath."  Now when He had departed from there, He went into their synagogue.  And behold, there was a man who had a withered hand.  And they asked Him, saying, "Is it lawful to heal on the Sabbath?" -- that they might accuse Him.  Then He said to them, "What man is there among you who has one sheep, and if it falls into a pit on the Sabbath, will not lay hold of it and lift it out?  Of how much more value then is a man than a sheep?  Therefore it is lawful to do good on the Sabbath."  Then He said to the man, "Stretch out your hand."  And he stretched it out, and it was restored as whole as the other.  Then the Pharisees went out and plotted against Him, how they might destroy Him.  

 

 But when Jesus knew it, He withdrew from there.  And great multitudes followed Him, and He healed them all.   That Jesus knew it is a reference to the final verse in yesterday's reading (above), in which we were told that the Pharisees have now begun to plot against Him, how they might destroy Him.   

 

Yet He warned them not to make Him known, that it might be fulfilled which was spoken by Isaiah the prophet, saying:  "Behold! My Servant whom I have chosen, My Beloved in whom My soul is well pleased!  I will put My Spirit upon Him, And He will declare justice to the Gentiles.

He will not quarrel nor cry out,  nor will anyone hear His voice in the streets.  A bruised reed He will not break, and smoking flax He will not quench, till He sends forth justice to victory; and in His name Gentiles will trust."  St. Matthew quotes from Isaiah 42:1-4.  My comments that Christ's refusal to fully disclose His identity as Messiah is foreseen by Isaiah.  It states that the reasons for this secrecy include, first of all, the growing hostility of the Jewish leaders (as noted above regarding the plotting of the Pharisees against Him.  Additionally, there is the people's misunderstanding and widespread expectation of the Messiah as an earthly, political leader.  Finally, our Lord wishes to evoke genuine faith, which is not based solely on marvelous signs.  In this quotation from the Old Testament, we can read that the prophet Isaiah had foreseen the mission to the Gentiles after Pentecost ("in His name Gentiles will trust").  

 

 The prophet Isaiah writes, "Behold! My Servant whom I have chosen, My Beloved in whom My soul is well pleased! I will put My Spirit upon Him . . .."  The beautiful poetry of this prophesy teaches us so much about Jesus.  The first word to describe Him here is Servant, teaching us all about Christ and His mission.  We know from His ministry that in all things He serves the Father, bowing His human will with His divine identity in obedience to the Father's will.  As His faithful, we also understand Him not simply as a Servant to God but also to all of humankind and to all of creation, for His mission and ministry in the world gave us Resurrection, and we know that He gave His human life "for the life of the world" (John 6:51).  His entire ministry, His teachings, His healings, His exorcism, His sharing His power with His own servants (see this reading) -- all testify to His life as a Servant of the world in every way, and He continues to serve us as Lord, in the mysteries of the Church and in all we depend upon as those who put our faith in Him.  Christ is called My Beloved, and we know He is the beloved Son.  If we look to the divine revelation, or theophany, manifest at Christ's Baptism, we see these words of Isaiah echoed in the voice of the Father:  "This is My beloved Son, in whom I am well pleased" (Matthew 3:17).   These words of God the Father are repeated at the Transfiguration, also a theophany (Matthew 17:5).  Of course, we are all familiar with the Spirit "descending like a dove and alighting upon" Christ at His Baptism (Matthew 3:16-17).  That God declares through Isaiah, "I will put My Spirit upon Him" is a declaration of anointing.  It is a sign of Christ being at once our great High Priest and King (our King of kings and Lord of lords), and Messiah.  Isaiah foresaw these truths, and in Christ's life they are manifested, and they continue to manifest in the Church, as we each may be anointed with the Spirit of God to live our lives in imitation of Him, to be transformed into His image for us.  Let us consider how deep and how true this reality goes for us.  As we have recently read, and we read from this portion of Isaiah's prophesy, this great Savior is One who is also "meek and lowly of heart"; He does not need to prove who He is, but He lives who He is, and shows us by every manifestation this reality, even in His humility and courage and love for us.

 

 

 

Now in the morning, having risen a long while before daylight, He went out and departed to a solitary place; and there He prayed

 

 Now as soon as they had come out of the synagogue, they entered the house of Simon and Andrew, with James and John.  But Simon's wife's mother lay sick with a fever, and they told Him about her at once.  So He came and took her by the hand and lifted her up, and immediately the fever left her.  And she served them. 

 

 At evening, when the sun had set, they brought to Him all who were sick and those who were demon-possessed.  And the whole city was gathered together at the door.  Then He healed many who were sick with various diseases, and cast out many demons; and He did not allow the demons to speak, because they knew Him. 

 

Now in the morning, having risen a long while before daylight, He went out and departed to a solitary place; and there He prayed.  And Simon and those who were with Him searched for Him.   When they found Him, they said to Him, "Everyone is looking for You."  But He said to them, "Let us go into the next town, that I may preach there also, because for this purpose I have come forth."  And He was preaching in the synagogues throughout all Galilee, and casting out demons. 

 

 Now a leper came to Him, imploring Him, kneeling down to Him and saying to Him, "If You are willing, You can make me clean."  Then Jesus, moved with compassion, stretched out His hand and touched him, and said to him, "I am willing; be cleansed."  As soon as He had spoken, immediately the leprosy left him, and he was cleansed.  And He strictly warned him and sent him away at once, and said to him, "See that you say nothing to anyone; but go your way, show yourself to the priest, and offer for your cleansing those things which Moses commanded, as a testimony to them."  However, he went out and began to proclaim it freely, and to spread the matter, so that Jesus could no longer openly enter the city, but was outside in deserted places; and they came to Him from every direction. 

 

- Mark 1:29–45 

 

On Saturday, we read that after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God, and saying, "The time is fulfilled, and the kingdom of God is at hand.  Repent, and believe in the gospel." And as He walked by the Sea of Galilee, He saw Simon and Andrew his brother casting a net into the sea; for they were fishermen.  Then Jesus said to them, "Follow Me, and I will make you become fishers of men."  They immediately left their nets and followed Him.  When He had gone a little farther from there, He saw James the son of Zebedee, and John his brother, who also were in the boat mending their nets.  And immediately He called them, and they left their father Zebedee in the boat with the hired servants, and went after Him. Then they went into Capernaum, and immediately on the Sabbath He entered the synagogue and taught.  And they were astonished at His teaching, for He taught  them as one having authority, and not as the scribes.  Now there was a man in their synagogue with an unclean spirit.  And he cried out, saying, "Let us alone!  What have we to do with You, Jesus of Nazareth?  Did You come to destroy us?  I know who You are -- the Holy One of God!"  But Jesus rebuked him, saying, "Be quiet, and come out of him!"  And when the unclean spirit had convulsed him and cried out with a loud voice, he came out of him.  Then they were all amazed, so that they questioned among themselves, saying, "What is this?  What new doctrine is this?  For with authority He commands even the unclean spirits, and they obey Him."  And immediately His fame spread throughout all the region around Galilee.

 

  Now as soon as they had come out of the synagogue, they entered the house of Simon and Andrew, with James and John.  But Simon's wife's mother lay sick with a fever, and they told Him about her at once.  So He came and took her by the hand and lifted her up, and immediately the fever left her.  And she served them.  My study Bible comments that this passage and 1 Corinthians 9:5 (in which Peter is called Cephas) tell us that Peter was married.  Additionally, it notes that Christ's healing miracles are diverse.  Here, He heals by touch; at other times He heals with a word (Matthew 8:13).  This healing is immediate and complete; others are gradual (Mark 8:22-25) or need the cooperation of the person being healed or that person's loved ones (Luke 8:54-55).  

 

  At evening, when the sun had set, they brought to Him all who were sick and those who were demon-possessed.  And the whole city was gathered together at the door.  Then He healed many who were sick with various diseases, and cast out many demons; and He did not allow the demons to speak, because they knew Him.  Once again, as in yesterday's reading and commentary, we note St. Mark's repeated emphasis on what is called the Messianic Secret, as He did not allow the demons to speak.  That is, the heretofore kept secret of Jesus' identity as Christ, the Messiah.  

 

 Now in the morning, having risen a long while before daylight, He went out and departed to a solitary place; and there He prayed.  And Simon and those who were with Him searched for Him.   When they found Him, they said to Him, "Everyone is looking for You."  But He said to them, "Let us go into the next town, that I may preach there also, because for this purpose I have come forth."  And He was preaching in the synagogues throughout all Galilee, and casting out demons.  My study Bible comments that Jesus sets forth for us an example of spiritual life.  Although He is God incarnate, Jesus prayed continually, and frequently found a solitary place in order to be free from distraction.  This is despite the multitude's need of Him.  Christ's ministry comes forth from His communion with God the Father and the Holy Spirit, and from there flows to the people in their needs.  Christ's praying in the morning shows us that we must put as first priority our commitment to God, and after that we will be equipped to serve others.  

 

  Now a leper came to Him, imploring Him, kneeling down to Him and saying to Him, "If You are willing, You can make me clean."  Then Jesus, moved with compassion, stretched out His hand and touched him, and said to him, "I am willing; be cleansed."  As soon as He had spoken, immediately the leprosy left him, and he was cleansed.  And He strictly warned him and sent him away at once, and said to him, "See that you say nothing to anyone; but go your way, show yourself to the priest, and offer for your cleansing those things which Moses commanded, as a testimony to them."  However, he went out and began to proclaim it freely, and to spread the matter, so that Jesus could no longer openly enter the city, but was outside in deserted places; and they came to Him from every direction.   My study Bible tells us that the biblical law concerning leprosy is found in Leviticus 13 and 14.  Deuteronomy 24:8 gives us a description of the purification of lepers and leprous houses, which was a duty entrusted to the priests.  It says also that leprosy was considered to be a direct punishment for sins, and as lepers were unclean, they were not permitted to live in the community or to worship in synagogues or the temple.  To touch the unclear was forbidden (Leviticus 7:21), however Jesus touched the leper, expressing His compassion, and showing that He is not subject to the Law but over it.  My study Bible comments that to the clean, nothing is unclean (Romans 14:14; Titus 1:15).

 

In today's reading, we receive the clear message that there is a type of warfare going on behind the scenes, so to speak, in our world.  That is, there are unclean spirits, demons, created beings of a spiritual nature who are in opposition to God the Father, Son, and Holy Spirit.  These are beings created as angels, but as Scripture illustrates in various places, they have chosen to oppose the plans of God.  Most particularly this oppositional force is focused on human beings.  As we can see, Christ Himself is the divine Son, He is God, and therefore they are powerless to oppose Him.  All forms of healing seem to be seamlessly mixed with Christ's power to cast out the demons.  Often it is the demons who cause disease or illness in the Gospels, but their effects may be many and quite varied.  What we find in today's reading is interesting for its revealing of the recognition by the demons of who Jesus is.  Just as in yesterday's reading, they are subject to Christ's commands ("Be quiet . . . !"); in today's reading, we're told, He did not allow the demons to speak, because they knew Him.  Besides the fact that this Messianic Secret must be kept, besides the fact that all things in Christ's ministry must unfold in accordance with the Father, and therefore the revelation of His identity as Christ must come later, there might be another reason why we should take it seriously that Jesus forbids the demons or unclean spirits from speaking.  In Christ's time practices calling on such spirits or demonic powers were widespread.  Indeed we read in the Bible of prophesy or divination or magic or other practices by all kinds of means, and always with demonic influence of one kind or another involved.  We, in our modern sense of history without context, may completely underestimate how common such involvement was, for even the pagan gods that were worshiped were considered to be a part of these spiritual forces in opposition to the Holy Trinity and the other spiritual powers (or angels of various types) loyal to God.  Therefore, when we read that Christ forbade the demons or unclean spirits from speaking, we should consider that this is a powerful message in the context of these warring spiritual powers who also contest for human involvement in such practices.  That is, in terms of the practice of ritual magic, or even the common pagan worship of Christ's time, and many other such practices, there is a subtle message here that even if the demons seem to know something that is true, we as followers of Christ are never to go there.  Even with true information, such as that Jesus is the Christ, it's God's will that is supreme and that we must seek -- for all of salvation must work not in accordance with any random acts or bits of information, but for a specific pattern that unfolds in the right way and the right time (as we discussed in yesterday's commentary).  These sorts of practices that involve arcane knowledge or magic of one type or another are misleading at best, often causing trouble to those who practice or seek it, and leading to bad ends, especially involving people in evil they don't understand.  It's important that in our time we take this seriously, for there are all kinds of ways in which popular culture seems to take on a veneer of interest and curiosity in such practices under their many guises, and for varied reasons given.  Jesus' commands to the demons tell us not only who is the more powerful, but also give us the message of separation.  There is no compromise with evil.  Our God is not who we manipulate or coerce to do us favors.  The God we worship is the One who needs nothing from us, who loves us, and who offers us salvation instead, and shows us the way to walk in the light.  Let us not be tempted by the dark, but seek God's will only in all that we do, first.  Jesus shows us the way by starting everything with prayer.  Such manipulative practices as discussed above seek specific outcomes, view life in material terms alone.  A modern materialist mindset would tend to view outcomes as the one important value:  Christ's healings, for example.  But Christ begins with solitary time in prayer with God first, for this is our Source for all things, including which outcome is important and when.  For we can't know what God knows, but we can always seek God's will as Christ does.  

 

 

 

 

 

 

 

 

 

 

 

 

 

Behold! My Servant whom I have chosen, My Beloved in whom My soul is well pleased!

 

 But when Jesus knew it, He withdrew from there.  And great multitudes followed Him, and He healed them all.  Yet He warned them not to make Him known, that it might be fulfilled which was spoken by Isaiah the prophet, saying:  

"Behold!  My Servant whom I have chosen, 

My Beloved in whom My soul is well pleased!

I will put My Spirit upon Him,

And He will declare justice to the Gentiles.

He will not quarrel nor cry out, 

Nor will anyone hear His voice in the streets.

A bruised reed He will not break,

And smoking flax He will not quench,

Till He sends forth justice to victory;

And in His name Gentiles will trust."

 

- Matthew 12:15-21 

 

Yesterday we read that Jesus and the disciples went through the grainfields on the Sabbath.  And His disciples were hungry, and began to pluck heads of grain and to eat.  And when the Pharisees saw it, they said to Him, "Look, Your disciples are doing what is not lawful to do on the Sabbath!"  But He said to them, "Have you not read what David did when he was hungry, he and those who were with him:  how he entered the house of God and ate the showbread which was not lawful for him to eat, nor for those who were with him, but only for the priests?  Or have you not read in the law that on the Sabbath the priests in the temple profane the Sabbath, and are blameless?  Yet I say to you that in this place there is One greater than the temple.  But if you had known what this means, 'I desire mercy and not sacrifice,' you would not have condemned the guiltless.  For the Son of Man is Lord even of the Sabbath."  Now when He had departed from there, He went into their synagogue.  And behold, there was a man who had a withered hand.  And they asked Him, saying, "Is it lawful to heal on the Sabbath?" -- that they might accuse Him.  Then He said to them, "What man is there among you who has one sheep, and if it falls into a pit on the Sabbath, will not lay hold of it and lift it out?  Of how much more value then is a man than a sheep?  Therefore it is lawful to do good on the Sabbath."  Then He said to the man, "Stretch out your hand."  And he stretched it out, and it was restored as whole as the other.  Then the Pharisees went out and plotted against Him, how they might destroy Him.   

But when Jesus knew it, He withdrew from there.   Jesus withdrew because He knew the Pharisees were plotting against Him, how they might destroy Him (see yesterday's reading, above).  

And great multitudes followed Him, and He healed them all.  Yet He warned them not to make Him known, that it might be fulfilled which was spoken by Isaiah the prophet, saying:  "Behold!  My Servant whom I have chosen, My Beloved in whom My soul is well pleased!  I will put My Spirit upon Him, and He will declare justice to the Gentiles.  He will not quarrel nor cry out, nor will anyone hear His voice in the streets.  A bruised reed He will not break, and smoking flax He will not quench, till He sends forth justice to victory; and in His name Gentiles will trust."   My study Bible comments that Christ's refusal to fully disclose His identity as Messiah is foreseen by Isaiah (Isaiah 42:1-4).  There are several reasons given here for Christ's secrecy regarding His identity.  First, there is the growing hostility of the Jewish leaders.  Second, the people misunderstand the Messiah as an earthly, political leader.  Finally, our Lord's desire is to evoke genuine faith which is not based solely on marvelous signs.  My study Bible adds that the Servant is a reference first to Christ, but by extension it applies to all who follow Him.

Looking closely at today's reading, we are given an important chance to note Christ's reaction to opposition, and what it tells us about Him, and "what manner of spirit He is of."  If people are expecting a worldly king as Messiah, one who uses every advantage of power for what it can bring to him, then they are disappointed and perhaps shocked or surprised at Christ.  Although He has clearly shown His power to heal and to cast out demons, this extraordinary power that He has is not used to defeat His opponents (such as the Pharisees) either in the traditional sense of the power to manipulate or move circumstances "His" way, nor is it used in some magical sense to manipulate the minds of the Pharisees.  Instead, Christ is the Servant in the prophesy of Isaiah, He withdraws.  It is not yet time for the confrontation that will come later, not yet time for His Passion.  This Servant is not like rulers and governors like Caesar or King Herod.  "He will not quarrel nor cry out, nor will anyone hear His voice in the streets.  A bruised reed He will not break, and smoking flax He will not quench, till He sends forth justice to victory; and in His name Gentiles will trust."  Even among the Gentiles, He will declare and send forth victory to justice -- and yet His persona, power, and authority are nothing like those of the Gentile rulers.  His justice does not work like worldly justice.  His methods and working are entirely different, almost opposite.  Everything about Him speaks to humility; above all He is a servant of God, does not curry favor nor play political games.  He is the One upon whom is God's Spirit, and everything about His working and what He does is a part of that spiritual reality which travels through even our world unhindered by time or space, but works through everything.  The prophecy of Isaiah is a part of this "network" (so to speak) of the Spirit, and so even 700 years earlier He could tell us about the Christ.  This reveals to us yet another aspect about Christ's identity; in the Kingdom this King brings into the world there is an eternal reality.  It permeates and intersects with our lives, and deeply within our hearts, but it is unrestricted by time and space.  In God's Kingdom, power is used in a way that conveys grace, and our Messiah is the Servant who will achieve victory through this power which so embraces humility and the service of the will of the Father.  God calls the Servant My Beloved, indicating to us this is also a Kingdom of love.  Let us seek His way, so that we also serve His Kingdom, accept His justice, and trust in His name.

And in His name Gentiles will trust

 

 But when Jesus knew it, He withdrew from there.  And great multitudes followed Him, and He healed them all.  Yet He warned them not to make Him known, that it might be fulfilled which was spoken by Isaiah the prophet, saying:

    "Behold!  My Servant whom I have chosen,

    My Beloved in whom My soul is well pleased!

    I will put My Spirit upon Him,

    And He will declare justice to the Gentiles.  

    He will not quarrel nor cry out, 

    Nor will anyone hear His voice in the streets.

    A bruised reed He will not break,

    And smoking flax He will not quench,

    Till He sends forth justice to victory;

    And in His name Gentiles will trust."

 

- Matthew 12:15-21 

 

 Yesterday we read that at that time Jesus went through the grainfields on the Sabbath.  And His disciples were hungry, and began to pluck heads of grain and to eat.  And when the Pharisees saw it, they said to Him, "Look, Your disciples are doing what is not lawful to do on the Sabbath!"  But He said to them, "Have you not read what David did when he was hungry, he and those who were with him:  how he entered the house of God and ate the showbread which was not lawful for him to eat, nor for those who were with him, but only for the priests?  Or have you not read in the law that on the Sabbath the priests in the temple profane the Sabbath, and are blameless?  Yet I say to you that in this place there is One greater than the temple.  But if you had known what this means, 'I desire mercy and not sacrifice,' you would not have condemned the guiltless.  For the Son of Man is Lord even of the Sabbath."  Now when He had departed from there, He went into their synagogue.  And behold, there was a man who had a withered hand.  And they asked Him, saying, "Is it lawful to heal on the Sabbath?" -- that they might accuse Him.  Then He said to them, "What man is there among you who has one sheep, and if it falls into a pit on the Sabbath, will not lay hold of it and lift it out?  Of how much more value then is a man than a sheep?  Therefore it is lawful to do good on the Sabbath."  Then He said to the man, "Stretch out your hand."  And he stretched it out, and it was restored as whole as the other.  Then the Pharisees went out and plotted against Him, how they might destroy Him.

 

  But when Jesus knew it, He withdrew from there.  And great multitudes followed Him, and He healed them all.  Yet He warned them not to make Him known, that it might be fulfilled which was spoken by Isaiah the prophet, saying:  "Behold!  My Servant whom I have chosen, My Beloved in whom My soul is well pleased!  I will put My Spirit upon Him, and He will declare justice to the Gentiles.  He will not quarrel nor cry out, nor will anyone hear His voice in the streets.  A bruised reed He will not break, and smoking flax He will not quench, till He sends forth justice to victory; and in His name Gentiles will trust."   My study Bible explains that our Lord's refusal to fully disclose His identity as Messiah is foreseen by Isaiah (Isaiah 42:1-4, as quoted in the text).  The reasons for this secrecy are as follows.  There is first the growing hostility of the Jewish leaders.  Second, the people misunderstand the Messiah to be an earthly, political leader.  Third, Christ wishes to evoke genuine faith not based solely on marvelous signs.  The Servant prophesied by Isaiah refers first to Jesus Christ, and then by extension to all who follow Him.  In the final line quoted from Isaiah (Isaiah 42:4) we understand that the mission to the Gentiles was foreseen in his prophesy. 

 

My study Bible makes clear that Christ was to be an entirely different kind of Messiah than the one of popular expectation -- and possibly popular desire.  He was not to be a powerful king who would overthrow the Roman rule and establish Israel as its own worldly power.  He was not to be another King David in that same sense.  Most of the conflicts that take place between the religious rulers and Jesus are focused on the idea of authority.  As far as they are concerned, Jesus has no authority.  He has no worldly authority to back Him up.  Not only is He not a king, He has no accomplishments or customary things associated with a king.  He has no worldly power.  He has no army, His followers are not soldiers with weapons and chariots; He doesn't come to conquer in this sense.  Not only that, they will demand impressive signs in order to be impressed enough with "proofs" on demand, and He won't give them.  The only signs He will give are those of His ministry:  His teachings and healings, and the rest of those who follow and become His disciples.  But most of them aren't very impressive in a worldly sense either.  It is this same question of authority that will be repeated over and over again that is the stumbling block, especially to the religious leaders.  They don't recognize His authority, for it doesn't come from worldly matters but from God.  It is a similar sense in which the saints who were to follow Christ are not known for their worldly accomplishments, authority, and power, but for the holiness that comes from what they do and whom it is they touch in the world -- and for this recognition one must have faith, or the capacity or desire for it somewhere deep in the heart.  Isaiah's prophesy of the Suffering Servant, rather than a conquering king, is the picture of this Messiah.  In Isaiah's chapter 53 we're given the picture:  one despised and rejected, a Man of sorrows, One who carried others' griefs and yet was esteemed to have been stricken by God, and led as a lamb to the slaughter.  The chapter is very vivid and very apt, and describes what Christ's ministry would have looked like to most people in its time.  As is so frequently the case, the people believed they needed a great battling king to overthrow the Roman Empire from their land, to solve their problems, to provide everything they wanted.  Just like today, people look to might and power to solve their problems, or put their hope in empire, in weapons and armies, and trust in material power to do battle for them.  But the Savior is a different kind of savior, and our salvation depends upon none of these things.  In which will you put your faith first today?  In Whom?  In the Sermon on the Mount, Jesus notes the desires and anxieties of the people, acknowledging the things the Gentiles seem to possess and seek after.  He tells the people, "But seek first the kingdom of God and His righteousness, and all these things shall be added to you."  Can we do as He asks?  Will we do that?  In Luke's Gospel, He also asks, "Nevertheless, when the Son of Man comes, will He really find faith on the earth?" (Luke 18:8).  In Whom do we trust?

 

 

 

 

 

 

 

 

 

 

Get behind Me, Satan! For you are not mindful of the things of God, but the things of men

Then He came to Bethsaida; and they brought a blind man to Him, and begged Him to touch him. So He took the blind man by the hand and led him out of the town. And when He had spit on his eyes and put His hands on him, He asked him if he saw anything. And he looked up and said, "I see men like trees, walking." Then He put His hands on his eyes again and made him look up. And he was restored and saw everyone clearly. Then He sent him away to his house, saying, "Neither go into the town, nor tell anyone in the town."

Now Jesus and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, "Who do men say that I am?" So they answered, "John the Baptist; but some say, Elijah; and others, one of the prophets." He said to them, "But who do you say that I am?" Peter answered and said to Him, "You are the Christ." Then He strictly warned them that they should tell no one about Him.

And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and after three days rise again. He spoke this word openly. Then Peter took Him aside and began to rebuke Him. But when He had turned around and looked at His disciples, He rebuked Peter, saying, "Get behind Me, Satan! For you are not mindful of the things of God, but the things of men."

- Mark 8:22-33

In yesterday's reading, the disciples were worried about Jesus' remark to them. He's been visited by Pharisees who wish to test Him, and they demand a sign from heaven, as proof of who He is. He tells the disciples, "Take heed, beware of the leaven of the Pharisees and the leaven of Herod." They decide that He is upset because they've forgotten to bring bread! He reminds them of the feeding in the wilderness of five thousand, and then four thousand men. He asks, "How is it you do not understand?"

Then He came to Bethsaida; and they brought a blind man to Him, and begged Him to touch him. So He took the blind man by the hand and led him out of the town. And when He had spit on his eyes and put His hands on him, He asked him if he saw anything. And he looked up and said, "I see men like trees, walking." Then He put His hands on his eyes again and made him look up. And he was restored and saw everyone clearly. Then He sent him away to his house, saying, "Neither go into the town, nor tell anyone in the town." Today's reading focuses on three distinct episodes or stories in the Gospel. This first one is a healing of a blind man, similar to other stories elsewhere which are actually a little more elaborate. But Mark's detail is telling. As with the deaf mute of a few readings earlier, Jesus takes this man aside for a healing. The messianic secret must be kept! It is a recurring theme in Mark's gospel. This healing, like that of the deaf mute, is unusual -- but there are similarities to the healing of the deaf man. Jesus uses His own spittle, and He touches the man's eyes as well. As we know, prophecy about the Messiah teaches that " the eyes of the blind be opened and the ears of the deaf unstopped." But there is another element added to this healing, and that is the gradual aspect of it. The man does not see at once, but his eyes grow accustomed to sight, until he can perceive well. St. Paul will write, in 1 Corinthians 13, "For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known." This was a statement about faith, the enigma of God (the word translated as "darkly" is actually enigma in the Greek), our worldly perspective which is imperfect. But it is also a statement about the journey of faith and so an implication for this healing of the man's blindness. My study bible says, "This man is healed in stages, just as our ability to know God grows gradually." His blindness, then, and gradual sight, is also a parallel to Jesus' own gradual revelation of who He is, the messianic secret He has been so careful to guard. For our faith and spiritual sight, as in the healing, we continually turn and turn again to Christ.

Now Jesus and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, "Who do men say that I am?" So they answered, "John the Baptist; but some say, Elijah; and others, one of the prophets." He said to them, "But who do you say that I am?" Peter answered and said to Him, "You are the Christ." Then He strictly warned them that they should tell no one about Him. And in today's reading, we continue with the theme of the messianic secret, the real revelation of the Christ. Here, finally, Peter's faith teaches them who He is. He speaks for the disciples when he answered, "You are the Christ." The title of Messiah and "Christ" in the Greek are the same, meaning "the Anointed One." Again, we have the theme of being far away from the crowds: they are "on the road," and they are also in Gentile territory, far away from the Jewish populations with the popular expectations of what the Messiah will do or be like. Jesus warns the disciples that they must not reveal this secret. A note in my study bible reads here, "Because this title was fraught with popular nationalistic misunderstandings, Jesus uses it only rarely, but accepts it when questioned at His trial before the Sanhedrin. The understanding of Christ's identity cannot be gained through human reason; nor do miracles divulge it. It comes only by revelation from the Father in heaven."

And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and after three days rise again. He spoke this word openly. Then Peter took Him aside and began to rebuke Him. But when He had turned around and looked at His disciples, He rebuked Peter, saying, "Get behind Me, Satan! For you are not mindful of the things of God, but the things of men." Again, the reading reveals the understanding that faith comes in stages. Once the disciples understand that Jesus is Messiah or Christ, they must also be allowed to learn of what is to happen, defying all popular expectations of what the Messiah will do. He will not be a nationalistic conqueror, but quite the opposite. "The Son of Man," says my study bible, "is a veiled Old Testament messianic title (Dan. 7:13) which Jesus uses frequently as it is more suitable than 'the Christ' for this stage in Jesus' ministry. Jesus must suffer: This is the inscrutable divine will, and the very heart of His redemptive work. Suffering marks Jesus' redefinition of messiahship (see Isaiah 53). Peter is shocked by this unprecedented notion. But Jesus is preparing His disciples -- and Christians today -- for adversity."

In all three of these distinct "passages" for today's reading, we have the recurrent theme of a gradual revelation or understanding of Christ, and with that revelation, we receive also an understanding of ourselves, just where we are in the scheme of things. What is it to have faith? Christ is incarnate in our world in order to teach us the good, how to live a life of love, of being God-like or Christ-like. Here, at His revelation to His disciples of His identity, it is clear that He takes them to the next step in understanding by expressing what is to happen, His suffering -- and by implication, as my study bible notes, the taking up of the cross to which we are each invited in our lives. Why suffering? so many people ask. This is a part of the "enigma" (as in the quotation from 1 Corinthians above). "Enigma" is also a word that can substitute for parable or riddle. We have layers upon layers of meaning, just as faith and understanding are revealed by layers. Why suffering? In the entire passage from 1 Corinthians 13, St. Paul's focus is on love. While spiritual gifts, says my study bible, are wonderful, they are temporary and incomplete. "They are for this age, while we are 'children.' But love continues into the age to come: it is eternal, complete and fulfilling." Why suffering? Our Christ suffers with us, and bears our Cross, and teaches us to do the same, inviting us to be co-redeemers of this world and its darkness. Too often we teach ourselves "the things of men" -- that is, based on image alone, that success equates a kind of spirituality, a closeness to God. But the things of God are inscrutable, while we know that the things of God teach us love. Why suffering? God's redemptive power is here to bring us a kingdom into the midst of the one of the "strong man" and the oppressive spirits of "this world." And His is the way to overcome, to liberate, to set us free, to witness for Judgment. And to transfigure our suffering. He is the suffering servant of Isaiah. On the Cross, Christ sends us a message about ourselves: He is with us, one of us, and He is here to show us a way to Himself, in love.

Have mercy on me!

Now they came to Jericho. As He went out of Jericho with His disciples and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the road begging. And when he heard that it was Jesus of Nazareth, he began to cry out and say, "Jesus, Son of David, have mercy on me!" Then many warned him to be quiet; but he cried out all the more, "Son of David, have mercy on me!" So Jesus stood still and commanded him to be called. Then they called the blind man, saying to him, "Be of good cheer. Rise, He is calling you." And throwing aside his garment, he rose and came to Jesus. So Jesus answered and said to him, "What do you want Me to do for you?" The blind man said to Him, "Rabboni, that I may receive my sight." Then Jesus said to him, "Go your way; your faith has made you well." And immediately he received his sight and followed Jesus on the road.

- Mark 10:46-52

In yesterday's reading, Jesus taught once again about the importance of service and humility. James and John Zebedee, two of his closest disciples and friends, asked to be allowed to sit on His right and His left in the fullness of His kingdom. Jesus taught them that this was not His to give, but that these places are "for those for whom it is prepared." But before that, they don't understand what they are asking, and the suffering He will endure - that they must be prepared for also. Jesus declares to all of the apostles, "Whoever desires to become great among you shall be your servant. And whoever of you desires to be first shall be slave of all. For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."

Now they came to Jericho. As He went out of Jericho with His disciples and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the road begging. And when he heard that it was Jesus of Nazareth, he began to cry out and say, "Jesus, Son of David, have mercy on me!" Then many warned him to be quiet; but he cried out all the more, "Son of David, have mercy on me!" Jesus, of course, is on the road to Jerusalem - to His Passion and death on the Cross. The great cry comes forth from Jericho, and it is the cry of each of us to God who is love, "Have mercy on me!" "Have mercy!" my study bible says, "is a favorite phrase of prayer in the liturgical tradition of the Church. Mercy is God's lovingkindness, His tender compassion toward repentant sinners." "Son of David" we might say is Bartimaeus' recognition of Jesus - a sign of his faith. Ancient Israel took Jericho with a shout - let us see how this happens in Jesus' ministry. I think it's also important that we notice Bartimaeus and his persistence. Nothing can silence him - he won't listen to the others who tell him to be quiet.

So Jesus stood still and commanded him to be called. Then they called the blind man, saying to him, "Be of good cheer. Rise, He is calling you." And throwing aside his garment, he rose and came to Jesus. So Jesus answered and said to him, "What do you want Me to do for you?" "What do you want Me to do for you?" is the question that we heard also in yesterday's reading, when James and John Zebedee asked for something Jesus could not give to them. This question seems to teach us that we might not always get what we ask for, but we are always asked to be specific, and to come to God with our real desires - in some sense, with who we really are, in dialogue. We ask for love and mercy, and we will receive that in return. But we give our all, our heart's desires. Bartimaeus' throwing off his garment is a symbolic undoing of his outer stature, revealing himself to God.

The blind man said to Him, "Rabboni, that I may receive my sight." Then Jesus said to him, "Go your way; your faith has made you well." My study bible says, "Jesus knows all things, and knows this man is blind. Yet He asked, 'What do you want Me to do for you?' The man could have asked, 'Lord, give me grace to live with blindness,' but he asks for his sight. Faith needs to be specific, and Jesus requests him to exercise his faith by asking for a specific need. Rabboni means 'my teacher,' showing the man's affection for Jesus." "Your faith has made you well" is the same response Jesus has made to others, such as the woman with the years long flow of blood.

And immediately he received his sight and followed Jesus on the road. Bartimaeus becomes a disciple - this is the way in which Jericho is "taken" in the story of Jesus' ministry. The shout of grace and mercy goes out, and the Lord, the "Son of David" responds. The healed man becomes a disciple - as has happened so often with others. This is the unfolding of God's grace interacting with us. This synergistic action, working in tandem, so often has the effect of a great transformational change. It is Bartimaeus' faith that makes all the difference, in a depth of change that goes far beyond just healing his eyes; there is spiritual sight involved as well. My study bible notes here: "Bartimaeus follows Jesus, becoming a disciple of His (the road is G. hodos, the same word used for 'the Way' in Acts 9:2), and is not commanded to silence. Now that Jesus is heading toward an open confrontation with the Jewish leaders in the Holy City, the veiling of His identity (the messianic secret) is no longer necessary."

What do you truly desire? In yesterday's reading, the desire of John and James Zebedee was not to be - there are too many heavenly realities and understanding of discipleship they require for that to be granted at that time. But the truth is that Jesus' answer gives them what they truly need and desire: the power to become the disciples and servants they ask to be - and today we think of them as His closest companions, privy to the early great healing of Jairus' daughter, and of course, Jesus' Transfiguration. And they would go on to serve as was required of them - John's Gospel, Epistle and Revelation are three great books of the Church. But we see Bartimaeus, and his answered prayer. His transformation, the depth of change wrought in the person through this healing ministry, is far more of an answer than he asked for. He not only receives his sight, but becomes a disciple, and leaves Jericho following Jesus on the road to Jerusalem. Wherever we are, the gospels teach us, we offer all that is to God. We offer who we are, right where we are, and Christ will take that; God's mercy will interact with our offering of ourselves. What it is to be specific is really to offer up who we are in a sort of sacrament, and then God responds and transforms - and that is life in this ministry, a life of faith. It is a kind of cooperation, a communication. Too often prayer is considered asking or "begging" (and it's important that our subject today is a blind beggar). But God wants all of us, not just our desires but all that we can be. Someone recently said to me that so often a prayer is answered by giving us a challenge, to be what God sees that we can become. So Bartimaeus' answer is a challenge. He receives His sight, but as a disciple there is so much more down the road, and so much more for him to conquer and achieve in his life. Jericho was the site of a famous battle in which God's grace responds through a great shout of the people. What is your shout to God, and how does it call you forward along the road of the challenge to be what you can be in God's sight? Let the communion in prayer be the start of that action, that forward movement along the Way, the road on which we "Follow Him." We don't know where that might lead, but our prayer will surely be answered. Jesus told Bartimaeus, "Go your way" as he was healed. Can we respond in the way of Bartimaeus?

What will it profit a man if he gains the whole world, and loses his own soul?

Now Jesus and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, "Who do men say that I am?" So they answered, "John the Baptist; but some say, Elijah; and others, one of the prophets." He said to them, "But who do you say that I am?" Peter answered and said to Him, "You are the Christ." Then He strictly warned them that they should tell no one about Him.

And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and after three days rise again. He spoke this word openly. Then Peter took Him aside and began to rebuke Him. But when He had turned around and looked at His disciples, He rebuked Peter, saying, "Get behind Me, Satan! For you are not mindful of the things of God, but the things of men."

When He had called the people to Himself, with His disciples also, He said to them, "Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it. For what will it profit a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul? For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels." And He said to them, "Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power."

- Mark 8:27-9:1

In yesterday's reading, Jesus taught His disciples "Beware the leaven of the Pharisees and the leaven of Herod." He was referring to the fact that some Pharisees had disputed with Him and asked Him for a sign from heaven, testing Him. But the disciples failed to understand Jesus' meaning - and they disputed among themselves that, having mentioned "leaven," Jesus must be upset that they didn't bring bread with them. He takes them to task for their inability to comprehend, their "hardness of heart," because they fail to remember the feeding miracles in which He fed five thousand men in the wilderness, and later on four thousand people. Later, they came to Bethsaida, where Jesus healed a blind man - who gradually came to see. Jesus charged the man and his friends to tell no one in the town.

Now Jesus and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, "Who do men say that I am?" Caesarea Philippi is a town north of the Sea of Galilee. It is a major city in a Gentile area, and was built by Herod's son Philip. Jesus chooses this Gentile region in which to bring up this powerful question, in the words of my study bible, "apparently wishing to avoid popular repercussions among Jews."

So they answered, "John the Baptist; but some say, Elijah; and others, one of the prophets." He said to them, "But who do you say that I am?" Peter answered and said to Him, "You are the Christ." Then He strictly warned them that they should tell no one about Him. Many people spoke of the return of Elijah (which Jesus will say was John the Baptist, returned in the spirit of Elijah) which was to foreshadow the coming of the Messiah. Herod Antipas, we know, feared that Jesus was John the Baptist returned. But finally Jesus challenges the disciples, and Peter speaks for all of them with his confession of faith. "The Christ" is "the anointed one." My study bible says, "The Hebrew equivalent of Christ is 'Messiah,' meaning, 'the Anointed One.' Because this title was fraught with popular nationalistic misunderstandings, Jesus uses it only rarely, but accepts it when questioned at His trial before the Sanhedrin. The understanding of Christ's identity cannot be gained through human reason; nor do miracles divulge it. It comes only by revelation from the Father in heaven." At long last, in Mark's Gospel, the messianic secret of Jesus is understood and revealed to the disciples. But Jesus warns them never to speak of it to anyone.

And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and after three days rise again. He spoke this word openly. How poignant it is that at the point of revelation, Jesus must begin to teach His disciples what is going to happen, and how He is going to suffer. What a shock this must have been for them. This is in complete contrast to the expectations of Messiah in popular nationalistic understanding, and a powerful reason why they must keep His true identity a secret. My study bible says, "Son of Man is a veiled Old Testament messianic title (Dan. 7:13) which Jesus uses frequently, as it is more suitable than 'the Christ' for this stage in Jesus' ministry. Jesus must suffer: This is the inscrutable divine will, and the very heart of His redemptive work. Suffering marks Jesus' redefinition of messiahship (see Is. 53)."

Then Peter took Him aside and began to rebuke Him. But when He had turned around and looked at His disciples, He rebuked Peter, saying, "Get behind Me, Satan! For you are not mindful of the things of God, but the things of men." My study bible says that "Peter is shocked by this unprecedented notion. But Jesus is preparing His disciples -- and Christians today -- for adversity." It adds, "Peter unknowingly serves the intent of Satan other than the plan of God in attempting to lead Jesus away from the path of suffering." Jesus is powerfully reorienting them - and us - to the notions of Messiah and also the calling of those who would follow. What is spiritual life? What does it mean to serve God? to serve the Christ? These powerful questions now take on deeper meanings and solemn dimensions not heretofore pondered for popular understanding of what it is to follow and to serve the Most High. For the early Christians, there would be no doubt of what it meant to follow Christ.

When He had called the people to Himself, with His disciples also, He said to them, "Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it. These are the words of self-sacrifice, the opposite of what we call "selfishness." But they are words that teach us to find ourselves, while we lose a life constructed only to serve the things of the world and not the plan of God. My study bible says "Discipleship is costly: it requires giving up all claim to everything the world holds dear." To take up one's cross is a symbol of suffering and self-denial, and to find the things that are of God, to be tested by the world as we choose to worship something other than "worldly values" oriented toward a limited selfishness as a goal in life.

"For what will it profit a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul? For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels." And He said to them, "Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power." My study bible points out that "Soul (Gr. psyche), also translated 'life,' can refer to our spiritual nature or the whole human being. Nothing is more valuable to us than our souls." From the words of suffering, and even crucifixion of the self, we receive something more powerful: the soul, and its connection to a heavenly glory, and power. Jesus promises a fullness that is a part of life in this kingdom. "The kingdom of God present with power," my study bible says, "is connected to the previous words about the Son of man coming in glory." In tomorrow's reading, we will see a foretaste of this glory.

So what does it mean to take up a cross, and to suffer for this kingdom? To be taught on the one hand that Jesus is the Messiah, the Christ, and on the other that they must tell nobody -- that in fact He is to suffer at the hands of the leadership -- how is this even possible, given the notions of Messiah as a nationalist redeemer? We have to think very carefully about how Jesus is re-forming and re-shaping notions of what it is to be a spiritual and religious leader, and of what the kingdom is, exactly. It is not to be merged seamlessly and perfectly into the popular consciousness of nationalist identity, in which all problems are swept away and liberation means the fulfillment of all worldly desires for a comfortable life. Rather, they are going to be working for a different kingdom to come into the world, and that kingdom is governed by a God who can declare that "my thoughts are not your thoughts, neither are your ways my ways,” and “As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts" (Isaiah 55:8,9). Jesus challenges us to become like Him; as His disciples we will serve the same purpose and cause. We are brothers and sisters, and like Him, we take on the responsibilities He takes, for building a kingdom devoted to something that transcends a worldly perspective, and that serves a heavenly one. Jesus' charge is the cost of discipleship in a world that will fight this kingdom at every turn, throwing temptation and obstacle onto our paths, and teaching us all the ways of that "leaven" He spoke of in yesterday's reading. To take up this cross is to serve something that the world will not necessarily love, but it is also a kingdom that gives us true self, our souls, and the fullness of life in its power to feed our true nature in Christ, in that place of "life in abundance." Take on that cross, and see where it leads. In prayer, we meet the One whose thoughts are not our thoughts, and we build the kingdom as we are led forward into deeper understanding of where God wants us to go.