(Deut. 18,15-20; 1 Cor. 7, 32-35; Mark 1,21-28: 4th Sunday of the Year B: 31th January 2021)
This Sunday's Gospel presents Jesus as a prophet. He begins his ministry and immediately, reveals himself as a powerful prophet in word and deed. The Gospel is prepared by the first reading, which refers to God's promise to send a prophet similar to Moses. The second reading speaks to us about virginity and marriage, to invite us to a full participation in the new life that Jesus gives.
The Gospel tells us the beginning of Jesus’ ministry. He enters the synagogue on the Sabbath and begins to teach. His first activity is that of teaching, because he is the one who reveals God's plan to us, all the mystery that communicates a new life to us. People are amazed at his teaching, because it is not an ordinary teaching. The scribes teach, but without their own authority: they were based on tradition, on what Moses and the prophets, or other scribes of ancient times, have said before. Instead, Jesus teaches authoritatively, thus he reveals himself as the Son of God, and not as a mere man who must base his teaching on previous traditions.
Jesus has full authority. His teaching is new: a new doctrine taught with authority, underlines Mark. We can see this in a more explicit and widespread way in the Gospel of Matthew, in particular in the Sermon on the Mount, where Jesus says: You have heard that it was said to the ancients ... But I tell you ... (cf. Matt 5, 21-48). Jesus' teaching is truly new. On the other hand, he is also powerful in his works. In the synagogue of Capernaum there is a man possessed by an unclean spirit. We do not know exactly how this spirit usually manifests itself, but in this circumstance, it manifests itself with cries: What has this to do with us, Jesus the Nazarene? You came to ruin us! I know who you are: the saint of God. This unclean spirit knows the power of Jesus, and also proclaims its holiness; he says: You have come to ruin us! Jesus came to free men from the influence of evil spirits, to give them the true freedom of the children of God.
Jesus scolds this unclean spirit, saying to him: Shut up! Get out of that man. These words of his are enough to obtain his victory over the unclean spirit, which comes out of that man tearing him up and shouting loudly. This fact greatly impresses those present; all are filled with fear and ask themselves: What is this? A new doctrine taught with authority. He even commands the worldly spirits and they obey him!. The power of Jesus confirms his authority. He does not only speaks words, but also works. Thus, he manifests God's plan in words and miracles. In fact, in the Gospel we see that he is not content with just talking, but manifests God's love with many gestures of dedication to the sick, the needy, children and sinners. People recognize that Jesus is a prophet.
In the first reading, taken from Deuteronomy, God, through Moses, promises to send to his people a prophet similar to Moses: The Lord your God will raise up for you, among you, among your brothers, a prophet like me; you will listen to him. The people were promised a prophet who will speak in the name of God, to preserve them from the danger that had manifested itself at Sinai: the danger of death caused by immediate contact with God. The people then asked: May I not hear the voice anymore of the Lord my God and may I not see this great fire any more, lest I die (Deut. 18,16; cf. Exodus 20,18-21). Direct contact with God is tremendous for man; God's holiness is like a devouring fire. The sinful people do not feel like facing this contact and ask for a mediator. God, who is full of goodness and mercy, accepts the proposal: What they said is fine; I will raise up a prophet in the midst of their own brothers. Several times God has sent prophets to guide his people and warn them against the temptations of idolatry, social injustice and all abuses. The prophets spoke in the name of God, with authority; Thus, they led the people and preserved them from the evils caused by sins. But God's promise to send a prophet like Moses had not yet come true. At the end of Deuteronomy, the author declares: A prophet like Moses has never arisen in Israel (Deut. 34:10). Therefore, the people continued to wait for a prophet like Moses for the authoritative teaching and power of miracles. This expectation was very much alive in the time of Jesus; the Gospels tell us, several times, that people wondered if he was not the prophet announced (cf. Mark 8,28ff).
Today's Gospel passage shows us that Jesus is indeed this prophet announced. In one of his speeches after the resurrection of Jesus, Peter says that Jesus is the prophet similar to Moses – in fact, superior to Moses - who had been promised and who therefore, has the right to our obedience (cf. Acts 3,21-22). Stephen too, in his address to the Sanhedrin before dying, recalls this fact (cf. Acts 7,37). We must consider ourselves fortunate to have Jesus as our teacher who is powerful in words and deeds, Jesus who communicates to us all the light necessary for our existence and also the strength necessary to overcome difficulties, trials and temptations. We must consider ourselves fortunate to have such a powerful and so good prophet as our teacher.
In the second reading, Paul tells us that the best condition for a person is to be concerned only with the things of the Lord. He would like the faithful to have no human concerns, but only concern for the Lord; he says: Whoever is not married is concerned about the things of the Lord, how he can please the Lord [...]. Thus, the unmarried woman, like the virgin, is concerned about the things of the Lord, in order to be holy in body and spirit. This, in itself, is the most favourable condition. However, it must be recognised that it presupposes a particular vocation. In fact, it is not given to every person to live in such a spiritual, costly way. For the most part, people find themselves in a complex situation, that is, in search of the Lord and things of the world.
It is clear that when a person is married he has to worry about the course of family life. This is a good thing. But Paul affirms that this also leads to a certain interior division: one does not think about pleasing the Lord alone, but one must also think about other things; thus, the person finds himself divided within himself. We must accept Paul's teaching. He is aware that he is saying these things for the good of Christians: not to draw a snare for them, but to enlighten them and encourage them to remain united as much as possible with the Lord, each according to his own vocation. +John I. Okoye
(graphics by Chukwubike OC)
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