The texts from the Roman Catholic Lectionary today encourage meditation on the experience of being rejected at times during our journey.
The journey and rejection
The reading from the Prophet Ezekiel indicates that God’s message to those who reject Him is that they know that there has been a prophet among them.
* [2:1] Son of man: in Hebrew, “son/daughter of…” is a common idiom expressing affiliation in a group; in this case, “a human being.” The title is God’s habitual way of addressing the prophet throughout this book, probably used to emphasize the separation of the divine and the human.1
Psalm 123 is a supplication for mercy.
* [Psalm 123] A lament that begins as a prayer of an individual (Ps 123:1), who expresses by a touching comparison exemplary confidence in God (Ps 123:2). The Psalm ends in prayer that God relieve the people’s humiliation at the hands of the arrogant (Ps 123:3–4).2
The reading from the Second Letter of Paul to the Corinthians tells of a thorn given to Paul in the flesh.
* [12:7] That I might not become too elated: God assures that there is a negative component to his experience, so that he cannot lose proper perspective; cf. 2 Cor 1:9; 4:7–11. A thorn in the flesh: variously interpreted as a sickness or physical disability, a temptation, or a handicap connected with his apostolic activity. But since Hebrew “thorn in the flesh,” like English “thorn in my side,” refers to persons (cf. Nm 33:55; Ez 28:24), Paul may be referring to some especially persistent and obnoxious opponent. The language of 2 Cor 12:7–8 permits this interpretation. If this is correct, the frequent appearance of singular pronouns in depicting the opposition may not be merely a stylistic variation; the singular may be provoked and accompanied by the image of one individual in whom criticism of Paul’s preaching, way of life, and apostolic consciousness is concentrated, and who embodies all the qualities Paul attributes to the group. An angel of Satan: a personal messenger from Satan; cf. the satanic language already applied to the opponents in 2 Cor 11:3, 13–15, 20.3
The Gospel of Mark describes the rejection of Jesus at Nazareth.
* [6:4] A prophet is not without honor except…in his own house: a saying that finds parallels in other literatures, especially Jewish and Greek, but without reference to a prophet. Comparing himself to previous Hebrew prophets whom the people rejected, Jesus intimates his own eventual rejection by the nation especially in view of the dishonor his own relatives had shown him (Mk 3:21) and now his townspeople as well.4
Barbara Dilly comments that if nothing changed in the human condition from the time of Ezekiel to the time of Jesus, she is certain we are the same kind of people today. If what we hear is not convenient to us, we still either dismiss Jesus and our modern prophets or run them out of town.
The Psalm we read for today, then, is still highly relevant. When we fix our eyes on the Lord for anything, we must include a plea for mercy. We have not listened very well. We have been rebellious. The good news is that we can still call upon the Lord and be heard. That has been the constant from the beginning. And yet, we are living in more enlightened times since Jesus came to be our teacher and savior. With the gift of the Holy Spirit, we can do better than the rebelliousness of the Old Testament. We have more detailed instructions in the New Testament on how to build our communities around Christ and live out our faith more confidently. That is not easy. In order to live out our faith more boldly, Paul reminds us we are going to have to let that faith put constraints on our wills and allow ourselves to be made vulnerable. We are going to have to take up our crosses with Jesus and let the Spirit work through our weaknesses.5
Don Schwager quotes “Distinguishing God's power and our faith,” by Origen of Alexandria (185-254 AD).
"And perhaps, as in the case of metallic substances there exists in some a natural attraction toward some other thing, as in the magnet for iron, and in naphtha for fire, so there is an attraction in such faith toward the divine power according to what Jesus said: 'If you have faith as a grain of mustard seed, you shall say unto this mountain, 'Move to another place,' and it shall be moved' (Matthew 17:20). Matthew and Mark wished to present the all-surpassing value of that divine power as a power that works even in those who do not believe. But they did not deny that grace works even more powerfully among those who have faith. So it seems to me that they accurately said not that the Lord did not do any mighty works because of their unbelief, but that he did not do many there (Mark 6:5). Mark does not flatly say that he could do no mighty work there at all, and stop at that point, but added, 'except that he laid his hands upon a few sick folk and healed them' (Mark 6:5). Thus the power in him overcame even their unbelief." (excerpt from COMMENTARY ON MATTHEW 10.19)6
The Word Among Us Meditation on Mark 6:1-6 comments that Mark tells us how the Nazarenes answered: they “took offense” at Jesus (6:3). The Greek word he uses, eskandalizonto, can also be taken to mean that they “fell away,” or were “scandalized” by Jesus. Those are pretty harsh words, but they seem to fit the situation. The people’s response was so negative that even Jesus was “amazed” at their lack of faith (6:6).
Every day, we face numerous situations where we find ourselves at a crossroads. Should I forgive that casual but hurtful remark from a family member? Can I give up some of my free time to help a neighbor in need? Will I say no to the harsh, judgmental thoughts arising in my heart as I read the day’s news? Over and over again, Jesus stands before us as he once stood before the people of Nazareth, asking us to accept him and his word.7
Friar Jude Winkler comments that God knew the message proclaimed by Ezekiel would probably be rejected. Paul testifies that God’s power is made perfect in weakness. Friar Jude explains the different Catholic, Protestant, and Orthodox treatments of Jesus' brothers and sisters as he notes how the people ignored Jesus' miracles in nature, exorcism, and healing.
Fr. Richard Rohr, OFM, comments that the Gospel writers choose to use the Greek word euangelion, which means “good news”? It is because the story of Jesus was the news that transformed their lives. It was Good News of unconditional love, that we are loved, and that our entire lives can and should be based on the absolute love of God. That centers and grounds everything. What a tragedy that so much of Christianity has been made bad news, and has joined with the bad news of empire, scapegoating, racism, war, sexism, and destruction of the planet. How far we must be from the experience of Matthew, Mark, Luke, and John!
Jesus preaches to “turn around,” or in Greek metanoia, which literally means to “change your mind.” It does not mean self-flagellation or being really down about ourselves, which is what the word “repent” has implied for most of us. It always involves an attitude of trust, letting go, and surrender. Originating with the Hebrew prophets, the biblical idea of metanoia is that of a change of mind and heart, a full turning around, a whole new transformation of one’s mentality and level of consciousness, more than “going to church” or following a new moral code.8
Rejection of the “Good News” and the followers of Jesus who practice His Way continues today within the systems and structures of society. We call on the Spirit to continue to invite us to radiate Jesus' love to those we encounter.
References
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