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St.
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February 9, 2003 Fifth Sunday In
Ordinary Time
The information and
commentary presented each week on this page are actually notes
for the Saturday Scripture Class held at St. Raymond Parish,
Dublin, Ca. These notes are not intended to be used in isolation
but as background information for the readings and starting
points for group discussion. This page is updated with the
following Sunday's readings each Sunday night (California Time).
The Saturday Morning Scripture Class meets to discuss the weekend
Mass readings each Saturday from 9:30 to 10:30 in the Conference
Room or in Multipurpose Room Number 2. No registration or prior
arrangement is needed; everyone is welcome
anytime.
This week we celebrate the
Fifth Sunday In Ordinary Time. Sickness, disease of body and mind
and disharmony in nature are part of the human condition and a
sign of the fallen state of sinful humanity. The readings this
week call upon us to consider the occurrence of evil in its
various forms in our individual and community lives and to look
past the evil, itself, to the remedy for all evil in our lives.
This remedy is, of course, Jesus Who came to free us from evil in
all its forms. Job presents the picture of a good man who suffers
and expresses his confusion and pain in a lament to God. The
Gospel presents the healing brought by Jesus as the solution to
the sickness and evil that plagues the world. The readings invite
us to ask Jesus to touch those places in us that need His
healing, life-giving grace.
First Reading: Job 7: 1-4,
6-7
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.
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.
7 Remember that my life is like the wind;
I shall not see happiness again.
NOTES on First Reading:
* 7:1-10 The book of Job challenges the
traditional Hebrew view of events which usually saw blessings as
rewards for good behavior and misfortune as punishment for sin.
In Job we have a good or righteous man who suffers great
calamities in his life. The basic question of the book of Job is
how can such great evils afflict a good man. In the book, this
question is never directly answered. The closest thing to an
answer that is given is the implied statement that such knowledge
is not given to human understanding.
Here in verse 7:1, Job's appeal of innocence to his friends has
been rejected and he is in the depths of depression. Giving up on
his friends in disappointment, he ceases to address himself to
them at all and returns to his lament which had begun in chapter
3 and was interrupted by Eliphaz's speech and Job's response in
chapter 5 and 6. The reference to drudgery is often taken to
refer to military service. Job compares human life to forced
military service, the work of a day laborer, and to slavery.
These were three proverbially wretched states of life. See also
Job 14:14.
* 7:5 This verse is not included in the Lectionary reading. I
include it only for completeness.
* 7:7 "Remember" was Eliphaz's word to Job in 4:7. Now Job
addresses it to God. After being accustomed to an untroubled
relationship with God whom he sees as a divine benefactor, Job
appeals to the love that God has for him and does not doubt that
his Divine Friend (God) will look for him but fears that when He
does it will be too late. Keep in mind that at this time in
Jewish thought there was no expectation of an afterlife.
Second Reading: 1 Corinthians 9: 16-19,
22-23
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. 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.
NOTES on Second Reading:
* 9:16 Because preaching is Paul's
expression of his being as a Christian he deserves no special
credit for it.
* 9:17-18a This pair of verses makes the same point as verse 16
only in a more complex way.
* 9:18 Paul makes a somewhat feeble attempt at a joke in that
the reward of one who gets no reward is to work for nothing. At
the time, his mission to Corinth was being subsidized by the
Christians in Macedonia.
* 9:19-23 Paul deals with the meaning of Christian freedom. In a
carefully crafted series of statements Paul uses himself as an
example and draws an expanded and generalized picture of
apostolic freedom. There is a certain paradox in it as it is not
essentially freedom from restraint but freedom for service. It
provides the possibility of truly constructive activity. Paul's
basis for integrity is the law of love. Love of God and love of
neighbor is the underlying principle for actions.
* 9:21 The main reference here is to the Gentiles although there
may also be a secondary reference to the "law-less," (panta
exestin) in Corinth who proclaimed themselves free of law as in
6:12. (See also 10:23.) This was a sizable faction in the
Corinthian church who misunderstood and/or misused the freedom
that Paul had preached. The "Law of Christ" that is mentioned is
the Law of Love exemplified by Christ.
* 9:23 As an apostle, he shares in the fruits of the gospel by
sharing it with others.
Gospel Reading: Mark 1:
29-39
29 On leaving the synagogue he entered
the house of Simon and Andrew with James and John. 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.
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.
35 Rising very early before dawn, he left and went off to a
deserted place, where he prayed. 36 Simon and those who were with
him pursued him 37 and on finding him said, "Everyone is looking
for you." 38 He told them, "LetÀ&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.
NOTES on Gospel:
* 1:30 The apostles with the possible
exception of John were probably married. Paul seems to say at
least implicitly that the other apostles took their wives with
them on their missionary trips in 1 Cor 9:5.
* 1:31 The service by Peter's mother-in-law has always been
something of a problem because it should have been his wife that
ministered to them. Some have suggested that Mark is trying to
emphasize the quickness and completeness of the cure. Others have
suggested that he is making the point that the relatives of
important Christian leaders are to serve and not to be
served.
* 1:32 The mention of sun set indicates that they waited until
the Sabbath was over.
* 1:33 The reference to "all the city" is an exaggeration that
is typical of Semitic speech.
* 1:34 The word that is translated as "many" might have been
better translated as "multitude." The idea being expressed is
that Jesus healed the many that came, not that He healed many of
those that came.
* Jesus never allowed the demons to speak. He always refused to
hear their testimony even when it was true. Even when the demons
spoke the truth it was with a deceitful purpose.
* In the healing and casting out of demons the Rule of God was
breaking into history which had previously been under the power
of Satan.
* 1:38 Even though Jesus ministry was going very well, He left
to go to other villages because the Father wished Him to go to
all the people of Israel. The will of the Father is more
important than human desires or human logic.
* 1:39 This verse seems to indicate a prolonged time spent in
the Galilean ministry.
* Use of the term, "their synagogues," may indicate that Mark's
gospel was written, at least in its final form, after the split
between Christianity and Judaism. This break was not complete or
fairly universal until about the time of the destruction of the
Temple in 70 AD.
To download past pages that you may have missed, go to my online office by clicking on my office link: WebEx.com
Online Office
Once you are there, check out the archives in the shared documents folder that I have made available for download. You may also read posts or enter your own comments or questions in the various discussion forums that I have established. If you prefer you may simply click the icon below and send me an e-mail.
Questions asked by e-mail will be answered by return e-mail unless you request that I publish the answer on this page. Questions posted in the forums will be answered in the forums at my online office unless otherwise requested.
Please contact Vincent Del Greco if you have any questions, thanks...
The scripture quotes are from the text of the New American Bible with revised New Testament
copyright © 1986,1970, Confraternity of Christian Doctrine.
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