Job 7:1 – 4, 6 – 7
This Sunday, we will hear from one of my favorite books, the Book of Job. As is usual, the passage was clearly chosen to prepare us for the Gospel, as we shall see. The motif in both readings is suffering – in the first reading, Job bemoans it; in the Gospel, Jesus faces it head-on. Job’s litany of misery stands in sharp contrast to the healing power of God made manifest in Jesus.
We don’t hear from this book very often; in fact, we hear from it on a Sunday only this weekend and on the 12th Sunday in Ordinary time – both times in year B. So, let’s review its origin and purpose. It is found in the third section of the Hebrew scripture, the Ketubim – writings – which includes the Psalms and Proverbs. We consider it part of the Wisdom literature. It is a poetic dialogue in a prose-narrative setting. It deals with the profound, perennial theological issue of the meaning and purpose of suffering in the life of a just person and the consequences of it for a person’s attitude to God. The book is similar to earlier Egyptian and Babylonian literature; the Israelite author may have been familiar with these writings and offering a Jewish version of such a style, just as we see with Proverbs and Sirach. The difference of Job – as with the other Wisdom books – is its theological perspective – monotheism and the transcendence of the God of Israel. It was probably written sometime between 600 and 300BC. Verses 3:2ff indicate that the author had read Jer 20:14 – 18. The presentation of the Satan in the beginning of the book resemble Zech 3:1 – 2 and offers a very important Jewish view on Satan.
Let’s make sure you are all familiar with the story line that leads up to this section of the Book of Job by reading the first chapter of this book. From time immemorial, humankind has struggled with the meaning of human suffering – and, in particular, the suffering of innocents. Job’s book addresses that question and, in the end, submits to God (cf. 42:1-6).
The verses we will hear this Sunday are addressed to God. Eliphaz has spoken to Job, but Job turns from his friends and offers a soliloquy in lament to God.
1 Is not man’s life on earth a drudgery? Are not his days those of a hireling?
2 He is a slave who longs for the shade, a hireling who waits for his wages.
Drudgery…hireling…slave: as you will read in your footnotes, this is taken by some to refer to military service; cf. also Job 14:14. Job compares human life in general to forced military service, the work of a day laborer, and to a simple slave – three proverbially wretched states of life.
3 So I have been assigned months of misery, and troubled nights have been told off for me.
4 If in bed I say, “When shall I arise?” then the night drags on; I am filled with restlessness until the dawn.
5 My flesh is clothed with worms and scabs; my skin cracks and festers;
6 My days are swifter than a weaver’s shuttle; they come to an end without hope.
My days are swifter than a weaver’s shuttle: don’t we often complain about how quickly time goes – imagine, it’s already February!
7 Remember that my life is like the wind; I shall not see happiness again.
my life is like the wind: what a terribly negative outlook on life; but that’s all you have if you don’t believe in eternal life. Let’s read the rest of the chapter. Notice how final death is – even God will not see the dead again.
Mark 1:29 – 39
But, in Jesus, we can have a very different outlook. He comes to show us that, with God’s help, life is filled with hope and purpose. Jesus heals the sick and expels demons to foretell the new life that God has in store for those who turn to him. This week, we continue to hear from Mark’s Gospel, picking up right where we left off last week. We are continuing (21-45) the account of a single day’s ministry of Jesus on a Sabbath in and outside the synagogue of Capernaum (Mark 1:21-31) This account combines teaching and miracles of exorcism and healing. Before we read Sunday’s Gospel account, however, let’s look briefly at Is 35:4-6 and 61:1-2. Here, we see visions of a time of healing and hope, going back to the 8th and 6th centuries before Christ. Many came to see Jesus’ healing actions as a sign that the messianic era – foretold by the prophets – had begun. Mark acknowledges this expectation, but shows that Jesus was interpreting the character of his messiahship in a new and unexpected way. He did not come as a military hero or a great king, but came to be among God’s people, and most significantly, among the least important of the society of his day; women and children, the abandoned or driven from society.
29 On leaving the synagogue he entered the house of Simon and Andrew with James and John.
entered the house of Simon and Andrew: the mention of this private setting and of the privileged disciples may be an eyewitness detail. In such settings, and in the presence of these disciples, Jesus makes important self-disclosures (cf. 4:10-12, 34; 5:35-43; 6:30 – 32; 7:17, 24, 31-33; 9:2, 28, 33; 10:10; 13:3). Clearly, the author of Mark’s Gospel sets this pattern for a reason; there are certain aspects of Jesus’ ministry that are able to be grasped only by those who give themselves completely over to him. That’s an important lesson for us, too.
30 Simon’s mother-in-law lay sick with a fever. They immediately told him about her.
31 He approached, grasped her hand, and helped her up. Then the fever left her and she waited on them.
helped her up: Mark uses the Greek word, εγειρο, which is frequently used to speak of Jesus’ resurrection (Mk 14:28, 16:6; 1 Cor 15:4; Acts 3:15; 13:37). Possibly, the early Church viewed the miracle as a foreshadowing of all of humanity sharing in Christ’s resurrection.
she waited on them: this detail makes clear the completeness of her cure and the service expected of those who have been saved.
32 When it was evening, after sunset, they brought to him all who were ill or possessed by demons.
33 The whole town was gathered at the door.
34 He cured many who were sick with various diseases, and he drove out many demons, not permitting them to speak because they knew him.
He cured many: the first of these two stories closes Jesus’ Sabbath ministry at Capernaum and shows that 1) his miracles were not restricted to a few and 2) they were a manifestation of his messiahship, even if only demons were able to penetrate this secret.
35 Rising very early before dawn, he left and went off to a deserted place, where he prayed.
he left… where he prayed: the gospels often recall Jesus going off to pray. In Mark’s Gospel, however, we see that Jesus’ departure was occasioned by the people’s messianic hopes engendered by his cures. The other times that Jesus prays are times of stress connected with the true nature of his messiahship (cf. 6:46 – after Jesus feeds the 5,000; 14:32-42 – Jesus’ agony in the garden ).
36 Simon and those who were with him pursued him
Simon and those who were with him: This expression usually designates Jesus’ disciples (3:14; 4:10; 5:18, 40), yet Mark avoids calling them disciples here as if to suggest that their present way of acting puts them in opposition to Jesus rather than as his followers.
37 and on finding him said, “Everyone is looking for you.”
Everyone is looking for you: In Mark, ζετειν always occurs in contexts suggesting an evil intent (8:11, 12; 11:18, 12:2; 14:1, 11, 55) or at least a misguided sort of seeking (3:32; 16:6). Simon implies that Jesus should remain at Capernaum and capitalize on the popularity aroused by his miracles. But Jesus refuses to confine his ministry to one place or to encourage the misguided messianic hopes of the crowds.
38 He told them, “Let us go on to the nearby villages that I may preach there also. For this purpose have I come.”
39 So he went into their synagogues, preaching and driving out demons throughout the whole of Galilee.
As Mark’s Gospel recounts the beginning of Jesus’ public ministry, we see that there is already a misunderstanding as to his purpose. It’s not to provide a quick cure to the inevitable struggles of this life but to lead us to put our trust in God, who will always save us, according to his plan and in his time.
1 Corinthians 9:16 – 19, 22 – 23
We hear again from Paul’s letter to the Christians in Corinth. In this passage, we are encouraged to live in hope, proclaiming the gospel – the Good News of our salvation! To fully understand the passage we will hear on Sunday, we need to read the entire chapter.
16 If I preach the gospel, this is no reason for me to boast, for an obligation has been imposed on me, and woe to me if I do not preach it!
17 If I do so willingly, I have a recompense, but if unwillingly, then I have been entrusted with a stewardship.
18 What then is my recompense? That, when I preach, I offer the gospel free of charge so as not to make full use of my right in the gospel.
19 Although I am free in regard to all, I have made myself a slave to all so as to win over as many as possible.
(19-23) In a rhetorically balanced series of statements Paul expands and generalizes the picture of his behavior and explores the paradox of apostolic freedom. It is not essentially freedom from restraint but freedom for service–a possibility of constructive activity.
20 To the Jews I became like a Jew to win over Jews; to those under the law I became like one under the law–though I myself am not under the law–to win over those under the law.
21 To those outside the law I became like one outside the law–though I am not outside God’s law but within the law of Christ–to win over those outside the law.
22 To the weak I became weak, to win over the weak. I have become all things to all, to save at least some.
23 All this I do for the sake of the gospel, so that I too may have a share in it.
for the sake of the gospel: Paul carries on for one reason: to procure for others and for himself a share in the blessings brought by the gospel.
As I mentioned earlier, the first reading from Job is specifically selected to act as a foil for the Gospel. We see in these readings that Job’s cry of hopelessness stands in stark contrast to the hope of those who put their trust in Jesus. And, we then see that Paul is willing to meet everyone where they are for the sake of the gospel. Suffering for the sake of others and death endured by a just one for the purpose of redeeming the unjust – in this, we find a profound, inscrutable mystery. It is a mystery into which those who follow Jesus must let themselves be led. Suffering is not an end in itself. In suffering, we should be able to confess, as Job does: “I know that my redeemer lives” (19:25) and “My foot has always walked in his steps; I have kept his way and not turned aside” (23:11). Through this humble confession, the suffering that inevitably shapes our lives will find both meaning and purpose in the redemptive action of Jesus Christ.