During Ordinary time the Lectionary presents stories and teachings from Jesus' everyday ministry. This week's readings focus on how faith in Jesus transforms our human fear of sickness and death.
First reading (Wis 1:13-15; 2:23-24)
The first reading is from the book of Wisdom (also called the Wisdom of Solomon), written by an unknown Greek-speaking Jewish resident of Alexandria around 50 BC. Wisdom writing, a widespread Near East literary form, focuses on values, moral behavior, right conduct, and the meaning of life.
In today's pericope, the Wisdom author introduces a new idea new in Wisdom writings: God did not make death as the end of humans. God created the universe with a positive goal ("[God] fashioned all things that they might have being"). The neither world's power ("domain") does not extend to earth. Humans die because their bodies are mortal, but physical death no longer permanently ends life ("being"). God created humans "to be imperishable," made in the divine image. For the wisdom author, physical death comes to humans through "the Adversary" (in Hebrew הַשָּׂטָ֔ן/ha-sâtân, translated here as "the devil"). The Adversary incited Cain to murder Able using Cain's jealousy of Able ("by the envy of the devil [ha-sâtân], death entered the world"). All humans ("who belong to his company") experience physical death because of Cain's act.
The Lectionary editors chose this reading because "God did not make death;" in today's gospel, Jesus shows his power over death.
Second reading (2 Cor 8:7, 9, 13-15)
The second reading is the seventh part of an eight-week, semi-continuous reading from Paul's second letter to the Corinth ekklesia. Paul writes to continue the Corinthians' instruction, sharing his own apostolic work as an example. Written throughout 57 AD, Paul's letter describes how a believer's life reveals God's power and authority, which shines through and empowers a believer's own human weaknesses and trials.
In today's pericope, Paul encourages the Corinthians to contribute to the Jerusalem ekklesia collection to express their fellowship with Jerusalem's Jewish Christians. Appealing to the Corinthians' pride and competitive spirit ("you excel in every respect"), Paul urges the Corinthians to excel also in charity ("this gracious act"). Paul offers two reasons why the Corinthians should contribute. First, Paul compares what he asks of the Corinthians to Jesus' self-giving ("gracious act"). Paul's theology is as follows: Before his incarnation, Christ was rich ("though he was rich") as Lord. Choosing to become human to save humans ("for your sake"), the Lord became "poor." The Lord's self-emptying life and self-gift on the cross enriched humans ("you became rich") by saving them and restoring their relationship with God. Second, Paul articulates the idea of equality. Equality is not self-impoverishment ("you are burdened"), but giving from one's abundance to another's need. Paul points out that Corinth's "abundance" can supply Jerusalem's "needs" now; in the future, other's abundance might help needy Corinthians. Paul closes with a scripture citation (Ex 16:18) supporting his point.
The Lectionary editors chose this reading to continue Ordinary time's semi-continuous reading from Second Corinthians.
Gospel (Mk 5:21-43)
Mark's pericope is another example of a "Marcan sandwich." Mark begins with a story about Jairus asking Jesus to heal his sick daughter, interrupts with a story about Jesus healing a woman suffering from a menstrual disorder, then dramatically concludes with Jesus raising Jairus' daughter.
Jairus and his daughter, part 1 (Mk 5:21-24). Jairus (the name means "YHWH enlightens"), a local synagogue leader, implores Jesus to save his critically ill child. Jesus and Jairus, followed by a "large crowd," begin walking to Jairus' home. While in route, Jesus encounters a chronically ill woman, who interrupts the first story.
The woman suffering from a menstrual disorder (Mk 5:25-34). The woman's "flow of blood" indicates she has a menstrual disorder. Her physical illness also makes her ritually unclean and unable to participate in Jewish religious and social events. Jesus heals the woman both physically ("she felt in her body that she was healed") and spiritually ("your faith has saved you"). Once healed, the woman approaches Jesus "with fear and trembling," not out of fear, but of awe of God's power. Jesus sends the woman off with a traditional Jewish blessing: "Shalom/Go in peace;" she is restored to health and to a state of purity and wholeness.
Jairus and his daughter, part 2 (Mk 5:35-43). After healing the chronically ill woman, Jesus hears that Jairus' "daughter has died." Jesus acts to transform his hearers' ideas of death. First, Jesus tells Jairus, "Do not fear; have faith." Humans fear death because it marks the end of physical life; faith in Jesus transforms death into the beginning of a life beyond the physical. Next, arriving at the house, Jesus and Jairus find it filled with mourners. Jesus dismisses them, saying, "The child is not dead, only asleep." Humans believe death is final; Jesus transforms death's finality into a temporary state, awaiting resurrection. Finally, Jesus calls the little girl to "rise up." Mark translates the Aramaic word koum (= "rise up") with the Greek word ἐγείρω/egeírō, the same word he uses for Jesus' resurrection. Jesus transforms humans' fear and death's permanence by reversing death and its effects.
Summary and reflection
This week's readings ask us to think about how faith changes our understand of and relationship with physical death. The Wisdom writer reminds us that God created humans to be imperishable; physical death entered the world through human jealousy. Paul reflects on Christ's incarnation; Christ became poor, even to the point of experiencing human death on a cross, to make humans rich in salvation and eternal life. Mark presents two stories in which faith in Jesus changes human understandings of illness and death; Jesus' power drives out fear and brings peace, wholeness, and life.
Humans fear sickness and death because we cannot control them; viewing sickness and death through faith in Jesus transforms our perspective. Can faith help us see death as a change, rather than an end? Can faith help us see Jesus' self-emptying life and self-gift as a transformative path for our own lives? Can faith lead us to wholeness (shalom) and to hope in a new and different life?
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