INTRODUCTION:
Suffering is an inevitable part of human existence. In itself suffering is bad, and God does not desire that man should suffer because it was not in his original plan. But it takes a different dimension when it is lived with faith in God. Jesus suffered not because it is good to suffer but because it is a necessary path to the redemption of man who brought suffering and death upon himself through sin. While the first reading describes the experience of the suffering servant of Yahweh who placed his trust in God his saviour; “I know I shall not be put to shame for he who grants me saving help is near” (Is 50:7-8), the Gospel tells us that the Son of man (Jesus) must suffer and die. But his suffering and death will not have the final word because God will eventually raise him up on the third day (Mk 8:31-32).
FIRST READING: ISAIAH 50:5-9
This passage of the book of Isaiah belongs to the third part (also known as Trito-Isaiah) of the triple division of Isaiah:
1. Chapters 1-39 which began with the equivalent of a prophetic vocation narrative. The oracles were for most part threatening and full of allusions to the events in the reigns of kings Ahaz and Hezekiah.
2. Chapters 40-55 began with the beautiful message to the Israelites in Babylonian exile; “console my people, console them…” It has become known as the book of consolation of Israel. It announces the imminent restoration of Israel.
3. Chapters 56-66 contain oracles of judgment against nations and the final restoration of Israel and the glory of Jerusalem.
However, the chapter we read this morning; 50:5-9 belongs to the second Isaiah which announces the message of hope, the message of consolation of the people of Yahweh. This consolation will be realized through the “servant of Yahweh”. And the four chapters of this second part of Isaiah contain the songs of the “servant of Yahweh”: Is 42; 49; 50; 52-53. The description of the servant’s sufferings is further developed in the fourth song, 52:13-53:12. It explains the nature of the persecutions which he will very patiently endure without any form of rebellion. And the servant narrates his suffering of humiliation in the three phrases; 1. Being stricken at the back, 2. His beard being pulled out of his cheek, and 3. The spitting he received on his face. For someone who comes from the East (oriental), to pluck the hair is an insult of a high degree (2 Sam. 10:4; Lam. 3:30). And to spit in another’s presence is an insult in itself, how much more in the face (Job 30:10; Matt. 27:30; Lk 18:32). But the servant endured all these with patience because he voluntarily accepted his suffering as part of his mission. Yet he was very much sure that at last he will not be put to shame, and God his helper will vindicate him. This prophesy of the suffering servant is relatively the experience of Israel in exile as well as the experience of all persons all over the globe who are suffering especially for the course of their faith in God.
For many theologians, the description of the experience of the suffering servant of the book of Isaiah perfectly fits the experience of the passion of Christ. That is why they did not hesitate to say that it was actually Christ that Isaiah spoke about since it was only him that has fulfilled the prophesy.
THE PROPHESY AS A MESSAGE OFENCOURAGEMENT FROM ISAIAH:
We live in a world where we are surrounded by lions and all kinds of beasts in human clothing. We live among people who are readily waiting to pull us down at any time; people who gain fulfilment by inflicting pains on others. For no reason they keep striking our backs, pulling our beard and raining insults and spittle on our faces. They will end at nothing to see that we fall and are ready to celebrate our downfall. Isaiah gives us a word of comfort that should renew our spiritual strength to withstand these situations. We need to repeat those beautiful words; “I know that I shall not be put to shame; my helper who will vindicate me is near” (Is 50:8). Even when we are surrounded with snares of death, we have only one thing to do; ‘call on the name of the Lord who will deliver us and who alone keeps our soul from death, our eyes from tears and our feet from stumbling because he desires that we walk in his presence in the land of the living (Ps 116).
SECOND READING: JAMES 2:14-18
The second reading presents us with St. James’ kerygma and catechesis on the ‘popular faith’ and the ‘true faith’. The popular faith is a faith without work, that is a passive faith, the faith of the majority. Here it suffices to profess the credo and to answer the name believer because one is baptised. On the contrary, James teaches his community and to us that a ‘true faith’ Is one that is charismatic in nature, a practical faith, concrete and active. This is a faith that is always at work. St. James is not in any way contradicting St. Paul’s theology of justification by Faith or by grace, for him rather, Faith must be justified by good works. He believed that suffering can be conquered charity born faith; charity born out of Faith. A real faith in Jesus must be exercised in alleviating the sufferings of others through corporal and spiritual works of mercy. Saying yes to Jesus, automatically obliges a believer to meet the needs of the poor brethren and to help in alleviating their ordeals. Hence James calls us to awaken our dormant faith, to set it on the fire of charismatic action. Let our faith be experienced by the people around us. Let them feel the effect of our faith. It is called ‘living faith’: a lifeless faith or inactive faith has no salutary power (James 2:4), that is, it cannot save.
GOSPEL: MARK 8: 27-35
Marks speaks of Caesarea Philippi. It simply entails precision and a well situated, well placed and well localized gospel. The message of the gospel is not on the air. It is meant to permeate cultures and respond to situations. Today in Caesarea, the disciples are going to have their first test. It is natural that the first text as disciples should be to identify whom they have accepted to follow. And how hard it will indeed be. The test was divided into two sections; the first is, “who do people say I am?” This appeared to be very easy. It took them no pain to respond to it. Some say you are John the Baptist, others say you are Elijah,and others Jeremiah or one of the prophets. But i did not end at that. Jesus will go ahead to personalize the question; “you yourselves, who do you say I am?” In other words, ‘who am I to yo?’. In this case, there was a little silence because they had no ‘already made answer’. They were taken by surprise. Meanwhile, Peter broke the silence by revealing the christological identity of Jesus; “you are the chirst”, Greek ‘Christos’, Hebrew ‘Meshiah’, English ‘Messiah’ which means ‘the anointed one of God’. This response of Peter was correct but he had a shallow knowledge of the Christ. He had an erroneous image of the Messiah as one sent to lift them up from the clutch of their enemies (a political messiah). We remark that at this time and history, the Jews were under the siege of the Romans and were longing for political liberation. But Jesus did not waste time in correcting the impression of Peter as well as the other disciples by defining the nature of his ‘messiahship’. He has come to liberate his people from the dominion of darkness which can only be achieved ‘Via Crucis’. It can only be achieved through the prophesy of Isaiah; “I give my back to those who beat me, and my cheek to those who pluck my beard” (Is 50:6). The way of true discipleship is the way of the cross because our acceptance of and loyalty to God as against the worldly principles will definitely bring us suffering. But one thing is sure. Suffering for the sake of Christ whatever be the source is always a blessing, and uniting our suffering to his makes it salvific.
LIFE MESSAGE
1. WHO IS JESUS FOR US?
What image of Jesus do I have? What image of Jesus do you have? Do we see Jesus as just a popular historical figure? Do we see him as just the Son of God? Or do we see him as our Lord and personal saviour? Have I really had a personal encounter with Jesus, an experience capable of changing my life and touching the lives of those who come in contact with me? Does Jesus really make impact in my life? Have i really given my life to him in total submission? Are there some areas of my life that I have reserved for myself which I don’t want Jesus to penetrate? What is that in me that makes Jesus still doubt my sincerity as his disciple? Do we really represent the true image of Jesus if we have truely encountered him personally? How do we represent him before those who have not encountered him or those who do not believe in him? Do we tell them that he is John the Baptist, or Elijah or Jeremiah, or one of the prophets? Do I take to people the Jesus of my personal intimate experience or the Jesus of ‘hear-say?’
Let us quieten our minds and hearts to perceive the figure of Jesus standing before us no longer in Caesarea Philippi but at our door post. Let us listen to him asking us; “who do you say I am for you?” Who exactly am I to you? Who do you take me for? Please just look at my face and tell me! The type of life you live, does it really show that you know me? Tell me in sincerity. Think about your past, evaluate your present. Can you really beat your chest and say, you know who I am?
Oh my Jesus, I am very sorry for the many times I have misrepresented you or even denied you. I am truly sorry if I have not really known you through the type of life I live. But today I humbly kneel before you because I desire change and healing. Help me to know you so that I may live. You speak to me everyday in the scriptures, yet I have not known you. You come to meet me in the sacraments, yet I have no clear identity of whom you really are. You knock at my door wearing the face of the poor, the homeless, the oppresed, the hungry, the naked and the abandoned and yet I seem not to know you. Please touch my heart today and reveal to me whom you are. When I know you, then my life will be different.
2. ARE WE READY TO CARRY OUR CROSS AND FOLLOW JESUS?
By rebuking Peter and explaining the nature of his ‘messiahship’, as one who must tread on the path of suffering, just inaugurated the path of new discipleship. In the mystery of the salvation to be won by Christ, a life must be lost in order that another life may be won. And in this case, a more precious life has to be sacrificed on the altar of the cross to atone for the sins of humanity. If Jesus did this for me, do I really have enough faith to offer genuine sacrifice for his sake? What Jesus requires from us today is a true discipleship and not a feel-good spirituality. Can we really offer a day to day sacrifice for his sake when asked to do so? Can we sacrifice little of our time in order to visit Jesus present in the homeless? Are we ready to say, for his sake, I will sacrifice my job security because the policy is unjust? Can we even sacrifice our desire and passion to be in control of power and allow ourselves in humility to be led by him? This is a path to true discipleship. It is the path of the cross. It is indeed the path of Christ. Therefore, do I reject crosses because modern day pentecostalism says, ‘he has paid all my debt, so why do we need to suffer?’ Even when I carry them, do I really come after Jesus or do I seek solace other places? Remember, he alone lightens our burden. He alone saves us. (Fr. Anthony Kadavil).
PRAYER
Lord Jesus, our hearts are filled with joy for discovering that You alone are the only source of our life. We have come to know that You are the Christ of God sent for our freedom from sin and death. Take us closer to You so that pur faith and love for You may be authentic, You who first loved us and gave Yourself totally for our salvation, Who live and reign with the Father and the Holy Spirit, one God, eternal ommunion, forever and ever. Amen.
PAX VOBIS!
