| Reading 1 | Response | Reading 2 | Gospel |
|---|---|---|---|
| Dt 18:15-20 | Ps 95:1-2, 6-7, 7-9 | 1 Cor 7:32-35 | Mk 1:21-28 |
| RCL:1 Cor 8:1-13 |
Words’ prophetic power to drive out evil
During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on the power of prophetic words.
The first reading is from Deuteronomy, the fifth and final book of the Torah. Today’s pericope is from Moses’ second “farewell discourse.” Moses promises that God will “raise up a prophet like me” to serve as an intermediary between God and the people (“as you requested of the Lord”), and as someone who hears and echoes God’s words (“I will put my words in his mouth,” “he shall tell them what I command”). Moses is referring in general to all the prophets who would succeed him. In the later biblical period, Jews interpreted this promise in a messianic sense. The Lectionary editors chose this reading because God’s promise to raise up “a prophet like Moses” is fulfilled in Jesus’ “teaching with authority” in today’s gospel.
The second reading is a continuation of Ordinary time’s semi-continuous reading from Paul’s first letter to the Corinthian ekklesia. In today’s reading, Paul gives his thoughts on marriage, which require some historical and social context. First, Paul writes to a predominately gentile community, and addresses believers immersed in Greek thought and culture. Second, in this time and culture, families arrange marriages for social, political, or business benefit. Third, Paul views marriage as part of the present order, which is “passing away.” In the pericope, Paul states that being devoted to the Lord is both morally appropriate (“propriety”) and honorable (“adherence … without distraction”). An unmarried person has no obligations (is “free of anxieties”) and can be fully attentive to (“please”) the Lord. Married people have competing obligations: to their families’ social and business ties, and to the Lord; they are “divided.” Although he personally recommends remaining unmarried, he does not require it (“not impose a burden on you”). The Lectionary editors chose this reading as part Ordinary time’s semi-continuous reading from 1 Corinthians.
Mark’s gospel is from Jesus’ “day of ministry.” Mark tells about Jesus’ authoritative teaching, his power over unclean spirits, and the inbreaking of God’s reign.
- Authoritative teaching. The synagogue attendees compare the teachings of the scribes and Jesus: the scribes repeat other rabbis’ opinions and hand on traditional interpretations, while Jesus proclaims God’s kingdom is near. Jesus’ words have power or authority because they come from his true prophetic voice.
- Authority over unclean spirits. In the ancient world people believed that humans occupied only a small part of the universe; the rest was filled with many spirits, most threatening to humans. First-century exorcists typically used physical means or magic rituals to trick spirits into leaving a possessed person. Jesus commands the unclean spirit to “be muzzled” to “come out.” By the authority of Jesus’ word alone the unclean spirit leaves the man.
- New teaching with authority. “What just happened?” the amazed people ask. Jesus’ teaching is new not only because the people haven’t heard it before, but also because the teaching has the power or authority to accomplish what it communicates. Jesus’ words announcing God’s kingdom or reign have the power to free humans from evil.
This week’s readings ask us to think about speaking with authority and power. Moses promises that God will raise another prophet to speak God’s word to the people. Paul is clear to say he is giving his own opinion, not the Lord’s command. Jesus teaches with prophetic authority and his words have power to drive out evil. How do we use the power of words? Do our authoritative words give comfort or do they cause confusion? Do we hear what God asks of us, or do we proclaim what we want to accomplish? Do we use our powerful words drive evil out, or do our words put more evil into the world?
—Terence Sherlock
The Lectionary In Context 