February 23, 2003

Prayer of the Day
Lord God, we ask you to keep your family, the Church, always faithful to you, that all who lean on the hope of your promises may gain strength from the power of your love; through your Son, Jesus Christ our Lord. Amen

Isaiah 43:18-25
{18} Do not remember the former things, or consider the things of old. {19} I am about to do a new thing; now it springs forth, do you not perceive it? I will make a way in the wilderness and rivers in the desert. {20} The wild animals will honor me, the jackals and the ostriches; for I give water in the wilderness, rivers in the desert, to give drink to my chosen people, {21} the people whom I formed for myself so that they might declare my praise. {22} Yet you did not call upon me, O Jacob; but you have been weary of me, O Israel! {23} You have not brought me your sheep for burnt offerings, or honored me with your sacrifices. I have not burdened you with offerings, or wearied you with frankincense. {24} You have not bought me sweet cane with money, or satisfied me with the fat of your sacrifices. But you have burdened me with your sins; you have wearied me with your iniquities. {25} I, I am He who blots out your transgressions for my own sake, and I will not remember your sins.

18. former things…things of old: These refer to the deliverance of Israel at the Red Sea (verses 16-17).
19. a new thing…a way in the wilderness and rivers in the desert: "Deutero-Isaiah had not the slightest intention of saying that the old traditions are abrogated, and that a new act of God is impending. What he wants to say is rather, ‘stop mournfully looking back and clinging to the past, and open your minds to the fact that a new, miraculous act of God lies ahead of you!’" [1]
20-22. wild animals will honor me…you have been weary of me: Yahweh is acknowledged by animals, but not by the people he created to praise him. John 1:11 echoes this, "He came to what was his own and his own people did not accept him."
23, 24. I have not burdened you…not wearied you…you have burdened me.., wearied me: Israel has not served God, but has required God to serve her, by forgiving her sins. "This key-passage for Deutero-Isaiah’s proclamation contains an echo of the catchword of the servant songs (‘ebad from ‘abad [serve])…. If God is made into an ‘ebad, if he is made to serve, he has his divinity taken from him." [2]
25. I, I am He: The pronoun, "He," is a epithet for the divine name, pronunciation of which was avoided. It is interesting that here Yahweh avoids speaking his own name.
I…blot out your transgression for my own sake, and I will not remember your sins: It is Yahweh who forgives sin. He does it, not for the sake of the sinner’s repentance or restitution, but for his own sake. This anticipates the servant of the Lord, "who, at God’s behest, is to take the sins of others upon himself." [3]
    “Creatively reinterpreting Israel’s traditions for the situation of the people in exile, the prophet blends the Mosaic and Davidic theological perspectives. He adopts the Exodus pattern of symbolization, though separating it from the conditional Mosaic covenant with which it had been bound from the very first; and he adopts the unconditional covenant with David, though separating it from the unhappy history of the Davidic dynasty and transferring its promises of grace to the people. This was not a mere compromise between two radically different theologies, but a synthesis in which the whole was greater than the sum of its constituent parts. On the basis of his reinterpretation of Israel’s traditions, the prophet proclaims a salvation based upon Yahweh’s Êesed which endures despite human failure, upon Yahweh’s word which stands forever despite historical transience…. Yahweh was on the verge of doing a ‘new thing,’ indeed even in the present it was bursting forth (Isa. 43:18-19). Therefore, what was required was a new theological understanding of Israel’s traditions in the present situation. The new wine of the gospel could not be contained adequately in the old wineskin of the Mosaic covenant but was best suited to the theology of the everlasting covenant. By placing the Exodus—the crucial event of Israel’s history—in this new theological context, the prophet transposed the meaning of the event into the higher key of the announcement of a new creation into which Israel and all the people are summoned to enter at the gracious invitation of Yahweh, the Holy One of Israel.” [4]

Psalm 41
{1} Happy are those who consider the poor; the LORD delivers them in the day of trouble. {2} The LORD protects them and keeps them alive; they are called happy in the land. You do not give them up to the will of their enemies. {3} The LORD sustains them on their sickbed; in their illness you heal all their infirmities. {4} As for me, I said, "O LORD, be gracious to me; heal me, for I have sinned against you." {5} My enemies wonder in malice when I will die, and my name perish. {6} And when they come to see me, they utter empty words, while their hearts gather mischief; when they go out, they tell it abroad. {7} All who hate me whisper together about me; they imagine the worst for me. {8} They think that a deadly thing has fastened on me, that I will not rise again from where I lie. {9} Even my bosom friend in whom I trusted, who ate of my bread, has lifted the heel against me. {10} But you, O LORD, be gracious to me, and raise me up, that I may repay them. {11} By this I know that you are pleased with me; because my enemy has not triumphed over me. {12} But you have upheld me because of my integrity, and set me in your presence forever. {13} Blessed be the LORD, the God of Israel, from everlasting to everlasting. Amen and Amen.

1. Happy are those who…: This is a blessing formula. Kraus calls it a formula of well-wishing. It is "‘a joyous exclamation and an enthusiastic observation.’: ‘Oh, how fortunate is the man!’ (M. Buber, Recht und Unrecht 65/66). The ‘secular’ [‛ashre, "happy"] is to be distringuished from the solemn liturgical [baruk, "blessed"] (Jer 17:7). The English commentaries therefore correctly prefer ‘happy’ to ‘blessed’." [5] "Blessedness is assigned to him who deals prudently and with discernment or piously…with the poor." [6] Verses 2 and 3 seem to indicate that this is the basis for the psalmist’s hope that Yahweh will vindicate him. He has "considered" the poor, and he looks for Yahweh’s protection.
4. be gracious to me; heal me for I have sinned against you: This does not seem to be a personal confession of sin (see verse 12: "my integrity"), but an acknowledgement of the common belief that sickness is the result of sin.
5-9: The psalmist is seriously ill, about to die. His/her enemies perpetrate rumors and slander against the psalmist.
9. Even my bosom friend…who ate of my bread, has lifted the heel against me: Jesus quoted this verse as a prophecy of Judas’ betrayal (John 13:18).
10. that I may repay them: The psalmist prays for healing so (s)he may have vengeance on his/her enemies. See Psalm 109 for a classic statement of the reversal of fortunes which is hoped for by the innocent, in which the enemy suffers the very curses and slanders visited on their victim.
13: This verse does not properly belong to the Psalm. It is a doxology which closes the first book of the Psalter. See also Psalms 72:18-19; 89:52; 106:48; and 150:1-6, which closes both the fifth book and the whole book of Psalms.

2 Corinthians 1:18-22
{18} As surely as God is faithful, our word to you has not been "Yes and No." {19} For the Son of God, Jesus Christ, whom we proclaimed among you, Silvanus and Timothy and I, was not "Yes and No"; but in him it is always "Yes." {20} For in him every one of God's promises is a "Yes." For this reason it is through him that we say the "Amen," to the glory of God. {21} But it is God who establishes us with you in Christ and has anointed us, {22} by putting his seal on us and giving us his Spirit in our hearts as a first installment.

18. As surely as God is faithful: "…the meaning is not ‘God is true," …. It is rather an oath formula—‘as surely as God is true,’ ‘by God’s faithfulness,’ or ‘God is my witness, that…." [7]
19: "…at issue in this context is that a promise (a Yes) is proved to be reliable, and the idea is this, that whoever is in Christ (v. 22) is reliable because his Yes is a Yes, since Christ is the incarnate Yes. What is at stake, then, is not a Yes or No which Christ utters, but the yes which he is. He is the unequivocal Yes which God has spoke in him."
20: God’s promises (in the Old Testament) are fulfilled in Christ, and we mark our agreement by our "Amen" which we speak through Christ. [8]
22. putting his seal on us: This "means ‘he who has made you Christ’s possession through naming the name of Christ in Baptism.’" [9]

Mark 2:1-12
{1} When he returned to Capernaum after some days, it was reported that he was at home. {2} So many gathered around that there was no longer room for them, not even in front of the door; and he was speaking the word to them. {3} Then some people came, bringing to him a paralyzed man, carried by four of them. {4} And when they could not bring him to Jesus because of the crowd, they removed the roof above him; and after having dug through it, they let down the mat on which the paralytic lay. {5} When Jesus saw their faith, he said to the paralytic, "Son, your sins are forgiven." {6} Now some of the scribes were sitting there, questioning in their hearts, {7} "Why does this fellow speak in this way? It is blasphemy! Who can forgive sins but God alone?" {8} At once Jesus perceived in his spirit that they were discussing these questions among themselves; and he said to them, "Why do you raise such questions in your hearts? {9} Which is easier, to say to the paralytic, 'Your sins are forgiven,' or to say, 'Stand up and take your mat and walk'? {10} But so that you may know that the Son of Man has authority on earth to forgive sins"--he said to the paralytic-- {11} "I say to you, stand up, take your mat and go to your home." {12} And he stood up, and immediately took the mat and went out before all of them; so that they were all amazed and glorified God, saying, "We have never seen anything like this!"

1. he returned to Capernaum…he was at home: Vincent Taylor says, "It is probable that Mark means Peter’s house." [10] Matthew says explicitly that Jesus made his home in Capernaum (Matthew 4:13). In Mark 1:29 Jesus is at Peter’s house; here he is "at home." Jesus’ relations with Capernaum were not very positive (Matthew 11:23), which may account for his saying to the scribe, "Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head" (Matthew 8:20).
4. they removed the roof: Literally, they dug through the roof. "The roof was probably formed by beams and rafters across which matting, branches, and twigs, covered by earth trodden hard, were laid." [11]
5-8: Jesus tells the man his sins are forgiven; some scribes declare this to be blasphemy. Jesus knows what they are thinking and saying and challenges them.
9. Which is easier to say: "Superficially, it is easier to declare sins forgiven; for to say ‘Arise, etc.’ is to expose oneself to the test of success or failure, while to say’ Thy sins are forgiven’ is to declare what cannot be verified." [12] The declaration of forgiveness in a context that expects a healing, as well as the final result, assumes and even confirms the belief that illness is a consequence of sin.
10. the Son of Man: A messianic designation.
authority on earth: "Authority to remit sins on earth is set over against the divine prerogative exercised in heaven." [13]
11-12: Jesus told the man to take his mat and go home (in Capernaum?), and he did.
they were all amazed: Contrast this with the story of the transfiguration which was a private sign, and of which Jesus said to say nothing.

Reflection
    God is true to his promises. Although Israel had sinned and seemed not to have any remorse, still Yahweh was gracious and forgave them, for his own sake. In a similar way, God also forgives us for the sake of Christ. His word is "Yes," and he fulfills all his promises. In the Gospel Jesus accepts the popular connection between sin and sickness, and tells the paralyzed man that his sins are forgiven, and then repeats the healing by simply telling the man to go home.
    God’s power is beyond our comprehension, and his mercy is beyond our imagination. In Christ he has done a new thing. Now we look to him for our salvation.

Presider or deacon
Let us offer prayers to our God, who gives us water in the desert and blots out our transgressions.
Deacon or other leader
For the church of Jesus Christ following the way in the wilderness.
For a blossoming of peace among all nations and peoples.
For those burdened by their sins or wearied by the iniquity of others.
For those with physical handicaps and those who care for them.
For all who are sick or homebound, and for the dying and the dead.
For our parish community and for those who are alienated from the church.  
Presider
Loving God, ever faith to your people, hear the prayers we offer you this day and forgive us our sins, that we declare your praise; through Jesus Christ our Lord.

Notes
[1] Claus Westermann, Isaiah 40-66: A Commentary. Philadelphia: The Westminster Press, 1969, p. 128.
[2] Ibid., p. 131.
[3] Ibid., pp. 131-132
[4] Bernhard W. Anderson, “Exodus and Covenant in Second Isaiah and Prophetic Tradition,” Magnalia Dei: The Mighty Acts of God. Essays on the Bible and Archaeology in Memory of G. Ernest Wright, (ed. By Frank Moore Cross, Werner E. Lemke, and Patrick D. Miller, Jr.). Garden City, NY: Doubleday & Company, Inc., 1976, p. 357.
[5] Hans-Joachim Kraus, Psalms 1-60: A Commentary. Minneapolis: Augsburg Publishing House, 19888, p. 115.
[6] Ibid., p. 431.
[7] Rudolf Bultmann, The Second Letter to the Corinthians, Minneapolis: Augsburg Publishing House, 1985, p. 39.
[8] Ibid., p. 40.
[9] Ibid., p. 42.
[10] Vincent Taylor, The Gospel according to St. Mark, London: Macmillan & Co., Ltd., 1955, p. 193.
[11] Ibid., p. 194.
[12] Ibid., p. 197.
[13] Ibid., p. 198.
[14] http://www.worship.ca/text/wpch0203.txt
[15] http://www.worship.ca/text/pray_b1.txt
[16] http://members.cox.net/oplater/prayer.htm