24TH SUNDAY IN ORDINARY TIME (YEAR B)

1st Reading                Isaiah 50: 5-9a

Psalm                           116: 1-2. 3-4. 5-6. 9 (R. 9)

R//: "I will walk in the presence of the Lord in the land of the living"

2nd Reading              James 2: 14-18

Gospel                        Mark 8: 27-35.

RESPONDING TO HUMILIATIONS

Dear friends,

Today is the 24th Sunday in Ordinary Time (Year B) and we stand at the feet of the Lord to be instructed in his ways so that we may be able to "walk in the presence of the Lord in the land of the living" (Ps. 116: 9). The Word of God this Sunday turns our focus to how we are to react to humiliations. We pray that we who "feel the working of [God's] mercy", may be granted, with the help of that same mercy, to look beyond humiliation and all sorts of debasements.

The first reading is from Isaiah 50: 5-9. It forms part of Deutero-Isaiah (chaps. 40-55) and the message therein is consolation for Israelites in exile. In exile, there is not only suffering but a loss of cultural identity. The passage we are reading today is a section of what is known as the Third Servant Song (Isaiah 50:4-52:12). The Servant gives an example from his life to encourage the Israelites in exile. This Servant is an ideal-type Israelite who knows what it means to suffer. He epitomises trust and total self-dependence on God's saving help. Safely, we can deduce from his life that he knows what exactly goes on in exile and hence attempts to encourage others. He is not only encouraging, he is also suffering on behalf of others.

The reading opens by saying, "The Lord God opened my EAR" (v. 5). The ear is for LISTENING. This is a follower who takes instructions and acts accordingly. He is a faithful disciple. In fact, just in verse 4, which is not part of today's text, the Servant says he has been given a "well-trained tongue" (v. 4). Not only can this person listen carefully, he can speak well. 

This Servant faces 3 humiliations, though in different ways. The first humiliation is: "I gave my back to those who struck me" (v. 6). Remember that in Deuteronomy 25: 2-3, a guilty man is beaten in the presence of the judge in public. Public because the judges sit "at the gate", an open area to offer judicial services. That is where the elders sit to look into issues. Anyone going in and out of the city will see that someone is being beaten or struck as a punishment. Here lies someone innocent and not guilty, yet suffers humiliation by being struck or beaten, supposedly in public. This is a public disgrace. We can lay claim to false accusations. 

The second humiliation is that: "I gave my cheeks to those who pulled out my beard" (v. 6). To tear the beard or forcefully shave it off is also a sign of humiliation. Remember that a similar disgrace occurred in 2 Samuel 10: 4-5. What about the beard? The beard is a sign of wisdom, authority and holiness. By tearing the beard, the kind of humiliation he faces is one of stripping off his dignity. What the person is not respected. Sometimes, in life, people face this kind of humiliation too. 

The third humiliation, still in verse 6, is: "My FACE I did not hide from insults and spitting". The Hebrew word for FACE is PANIYM. This what indicates the mood of a person at a particular time. Joy or pain is indicated by facial expressions. It is the immediate sign of happiness or grief. The Servant had his face spat on; he had his sign of pain spat on. This face is to indicate his sorry and pitiable state to them after humiliating him publicly and stripping him off his dignity, comprising his wisdom, authority and holiness. This third humiliation is that kind that speaks to the fact that your pain is irrelevant. Job also faced similar humiliation (Job 30: 10). People suffer to the extent that even their sorry and compassion-seeking facial expressions are not taken. They are made to suffer all the more. Three times this Servant is disgraced and humiliated. 

The humiliation, although is an issue, is not the real issue. It is his response that is the issue. His response is simple, yet heavy. Thus, "The Lord God is my HELP". He mentioned this two times (vv. 7, 9). He set the disgraced face (paniym) like a "flint". A flint generates sparks when struck against a heavy material. As a spark is visible so does the Servant project the spit-covered face all the more for others to see. This is a difficult thing to do. He is rather not ashamed when he was actually made to be humiliated and disgraced. It turned out different. Why? He knows the Lord is his HELP. 

The word HELP (azar) is used also in Genesis 1 to talk about the woman, Eve, as a helper for Adam. Let's do some mathematics. Hebrew words have numerical values. The numerical value of AZAR is 277. The number 2 is the number for harmony and balance, and 7 is a number for perfection and completeness. 7 is rhe number of the days of creation, and this is perfect creation. The Lord being the HELP of this servant means that with the Lord, there is harmony and perfection. What the Lord will do for this Servant is a perfect recreation and restoration. His destroyed image will be restored. 

When this happens, his INNOCENCE will be proven. He says that, "He who VINDICATES me is near" (Isaiah 50: 8a). The word used to denote Vindicate is tsadiq. This word means to be acquitted in the administration of justice served. This speaks about reclaiming one's rights and dignity. 

This thought, I believe, underscores Jesus' statement that "if any man would come after me, let him deny himself and take up his cross and follow (Mk. 8: 35). There are crosses we carry in life and sufferings and humiliation are part of them. Be a faithful disciple, follower like that servant, opening your ears to listen and follow. Take up your cross, your humiliations, and follow Christ after proclaiming faith and trust like Peter. The Lord will show you how to carry those humiliations.

Pax et Bonum.