(~) *Biblical Words: for Febuary 19
- From: Ninurenohate@xxxxxxxxxxxxxxxxxxxx ( Ninure Saunders)
- Date: Thu, 16 Feb 2006 01:14:33 GMT
(~) *Biblical Words: for Febuary 19
Isaiah 43:18-25; Psalm 41; 2 Corinthians 1:18-22; Mark 2:1-12.
Biblical reflections on the 7th Sunday after Epiphany, February 19, 2006,
from Jay Wilcoxen, Ph.D.
The word of the Lord frees from the power of sin through forgiveness.
Isaiah 43:18-25. The prophetic reading starts and ends with words about
remembering: "Do not remember the former things..." and "...I will not
remember your sins." In between, the Lord speaks of the wonders he will do
in transforming the wilderness for the return of his chosen people (verses
19-21).
The "former things" not to be remembered are the old exodus, when there
was "a way in the sea" and chariots and warriors were extinguished (verses
16-17). Now God is bringing about a new marvel of salvation that will make
the old glory of the exodus small by comparison. It will produce the fall
of Babylon (verse 14) and rivers in the desert (verse 19). Don't
"remember" (that is, don't keep repeating in your sabbath services) the
old stuff; concentrate on the new stuff, the coming revolution in your
lives through God's new mighty acts! Do this, that you may fulfill your
divine purpose of declaring God's praise (verse 21)! This has to be the
word of the Lord; from anyone else it would be preposterous. This is close
to saying, Don't look in the old scriptures for God's salvation; look in
the people's revolutionary movement.
During their time in exile the people have not performed the sacrifices of
the old temple, they have not "burdened" God with such things. (Read verse
22 not with the NRSV but with the NIV: "You have not called upon me...you
have not wearied yourselves for me." It is a statement of fact, not an
accusation about the old days.) The exile is like the wilderness period; a
time when normal sanctuary activities are suspended. (On the wilderness,
see Amos' question, "Did you bring to me sacrifices and offerings the
forty years in the wilderness?" [Amos 5:25, NRSV])
But without the rituals of the altar, how can sins be forgiven? This
underlying but urgent question is the key to the conclusion of the Lord's
speech: You have not burdened me with sacrifices, but you continue to
burden me with your sins! Nevertheless! As a part of my new creation, I
will take care of that: It is I myself who blots out your transgressions,
and I will not remember your sins. The climax of God's new mighty act is
the forgiveness of the sinful past.
Psalm 41. The speaker in this psalm is a wise person (woman or man) who
has passed through a major crisis. She has learned that God rewards those
who look after the poor. "Happy are those who consider the poor; / the
Lord delivers them in the day of trouble" (verse 1, NRSV). She apparently
is one of those who "consider the poor," and speaks with knowledge about
God's deliverance, especially from illness.
In verses 4-10 she reports what she said and what happened during her
crisis, a serious illness from which she was not expected to recover. We
hear her plead for God to heal her, and confess that she has sinned
against God.
Much of her distress, however, is due to bad-mouthing and betrayals by her
friends and associates. Even her closest buddy has joined her enemies
(verse 9). Like Job's friends they declare that serious sickness is caused
by serious sin. While the speaker allows that she may have sinned against
God, she implies that other persons have no just cause against her. Thus,
when God has answered her prayer, she can say, "You have upheld me because
of my integrity..." (verse 12). God's healing is the sign that the sins
against God are forgiven. As for the malicious "friends," God has turned
their words of evil to nothing!
2 Corinthians 1:18-22. The Epistle selection can be read as a response to
the Isaiah passage. It insists that when God undertakes redemption, it
involves Affirmative Action! Paul's recent interactions with the
Corinthian believers have apparently subjected him to an accusation of
inconsistency in his plans or movements (verses 15-17). At one time he is
a "Yes," at another he is a "No." However that may be, he says, Jesus
Christ is no Yes-No man, "but in him it is always 'Yes.'" (verse 19,
NRSV).
There is here no direct reference to the forgiveness of sins, but the
"Yes" that Jesus says affirms the validity of "every one of God's
promises" (verse 20). God's promises include the forgiveness of sins, and
if one hears this promise from Isaiah 43, forgiveness will come from God
without the sinners having performed their standard religious duties. God
forgives at God's initiative. That is the "Yes" of Jesus Christ!
The strongest response to such a divine promise is "Amen" -- It is so!
Like the exiles of old, the Corinthians used to be waiting for forgiveness
and life. But from Silvanus, Timothy, and Paul, they heard that the Yes
has been spoken to them. They are now called to live as a forgiven and
sanctified people. Having received the seal of the Holy Spirit in their
hearts (verse 22), Paul expects them to join him in responding to God's
promise with the great "Amen" to the glory of God (verse 20).
Mark 2:1-12. The Gospel reading continues the drama of the opening of
Mark's Gospel. The Spirit of God has begun to meet the powers of evil,
casting out unclean spirits and healing diseases through Jesus of
Nazareth. Now Jesus takes on two new powers.
Back in Capernaum, the friends of a paralytic make a special effort to get
him to Jesus. Because of the crowd, they are forced to lower the mat he is
on through the roof, down to where Jesus sits among the dignitaries of the
community. Jesus sees their great faith and says... Not what we expect. He
doesn't say, "your faith has made you well" (as in 5:34), but "Child, your
sins are forgiven" (verse 5, NRSV; teknon is the word for "child").
What we have in this episode is not really a healing story, as scholars
have long recognized, but a "controversy" story. The controversy begins
when the learned scribes hear this statement about forgiving sins. Nobody
can forgive sins except God. This man is setting himself up as God!
Clearly blasphemy. Knowing their thoughts, Jesus asks them publicly.
"Which is easier, to say to the paralytic, 'Your sins are forgiven,' or to
say, 'Stand up and take your mat and walk?'" (verse 9).
It is interesting to observe that, as Jesus poses the question, he assumes
that the harder task is to forgive sins! But since these scrupulous
theologians cannot see with their eyes that the sins are forgiven, the
more tangible -- and easier -- action is taken, and the paralytic is
healed and sent on his way.
The industrial strength punch line of this story is, "that you may know
that the Son of Man has authority on earth to forgive sins..." (verse 10).
Among the powers that hold humanity captive and oppressed, besides demon
possession and diseases, is SIN. The Reign of God must mean the overcoming
of sin for suffering humankind, and this episode is intended to transmit
the very good news that Jesus the Christ can release from the power of
sin. The walking paralytic in Capernaum is testimony to it.
This is the first time in Mark that Jesus is called "the Son of Man." It
will be the title associated with his suffering and death (though also his
ultimate power) through the rest of the Gospel. This first "controversy"
marks the beginning of that conflict with religious authorities that leads
to the trial before the Sanhedrin. As Mark 1 is the healing chapter, so
Mark 2-3 are the controversy chapters. These religious authorities also
are the powers that be, against which the Holy Spirit brings the power of
the gospel that makes for healing, forgiveness, and peace.
--
Pax Christi,
Ninure Saunders aka Rainbow Christian
Jesus is my Shepherd and He knows I'm Gay
http://Ninure-Saunders.tk
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