Homily - Sunday 8 September 2024 –XXIII Sunday in Ordinary Time (B)- Rev. Dr. Patrick Mathias SDB
Sunday 8
September 2024 –XXIII Sunday in Ordinary Time (Year B)
Mass Readings: Is 35:4-7 Ps 146
Jas 2:1-5 Mk 7:31-37
Key Verse to Meditate: Then looking
up to heaven, he sighed and said to him, "Ephphatha," that is,
"Be opened" (Mk 7:34)
My dear Brothers and Sisters in the
Lord,
The Word of God on this Twenty-Third Sunday in Ordinary Time, the
second Sunday of September 2024, brings us the healing of the deaf man with a
speech impediment from the Gospel of Mark (7:31-37). After some weeks of
meditation on the Bread of Life discourse from the sixth chapter of John, last
Sunday’s reading allows us to once again embark on the Gospel of Mark for our
reflection.
In the first reading, taken from the Prophet Isaiah, we hear the
announcement of salvation in which the prophet foresees God’s final and
dramatic transformation of His people and their world. In his vision of the
future transformation of Zion, Isaiah speaks of the opening of the eyes of the
blind and the ears of the deaf.
In the second reading, St. James calls for proper relations between
the rich and the poor in Christian society and the congregation. The denial of
Christian brotherhood through favoritism (2:1) and the disdain for the poor
(2:6) form the central theme of today’s second reading.
The First Reading: The first
reading from the Prophet Isaiah is taken from Proto-Isaiah (chapters 1-39),
which marks the period before the Babylonian exile. Though much of this section
deals with the prophet's warnings of the upcoming punishment of exile (5, 7-10;
10, 11; 29, 2), today’s reading speaks of the final restoration of Judah
(35:1-10). According to the prophet, God, who comes in glory, will be the
central transformative agent (35:2b, 4).
Chapter thirty-five, filled with promises of God's divine
appearance on earth (35:4), is contrasted with the previous chapter, which
speaks of God's eschatological judgment against Edom (34:1-4). In today’s
reading, the Prophet Isaiah proclaims that the transformational power of God’s
holy presence will redeem both the earth and mankind. Chapter thirty-five,
though only ten verses long, can be divided into three parts: 1) God’s
transformation of nature (35:1-2); 2) God’s transformation of the weak and blind
(35:3-6a); and 3) the return of God’s transformed people (35:6b-10). However,
for our reflection and meditation, we will focus on the second part (Is
35:3-7). The Lord will marvellously transform the dry earth into fertile ground
(35:1-2, 6-7) and the weak and blind into a holy and redeemed people (35:3-4,
8-10).
In the first reading, we find a clear invitation to hope in life,
enjoying both physical and spiritual health. The Prophet Isaiah, in this
Sunday’s first reading, calls us to courage: "Be strong, do not fear! Here
is your God. He will come with vengeance, with terrible recompense. He will
come and save you." Then the eyes of the blind shall be opened, and the
ears of the deaf unstopped; the lame shall leap like a deer, and the tongue of
the speechless shall sing for joy. For waters shall break forth in the wilderness,
and streams in the desert (Is 35:4-6).
The Removal of Blindness and
Deafness: References to the blind and deaf also pick up another motif in the
vision. These are symbols of a people who cannot understand God's call to
participate in His work. Now, God’s unmistakable intervention on Zion’s behalf
gives a sign that even the blind and deaf should understand. The removal of
blindness and deafness also appears in Second Isaiah, though in a manner quite
different from 35:5-6a. In the latter, the author speaks of the literal removal
of disabilities, as seen in today’s Gospel narrative of the miraculous healing
of the lame, in addition to the blind and deaf. While the theme of the removal
of disabilities in the coming kingdom is noted in other parts of the Book of
Isaiah (29:18; 30:21; 32:3-4; 33:23), Second Isaiah uses blindness and deafness
as metaphors for those who are spiritually blind and deaf to the Word of God
(42:18-20; 43:8). In the Gospel, however, the healing of the man who was deaf
and mute shows that God desires both physical and spiritual healing. Isaiah's
message in this passage is that the transformation of Zion and its people would
not be complete without physical healing.
The Prophet Isaiah anticipates, in today’s first reading, what will
be fully realized with the coming of Jesus Christ, the Good Samaritan, who
heals the wounds of the sick with love and tenderness. The prophecy in the
first reading is fulfilled in the person of Jesus in today’s Gospel, where He
heals a deaf man with a speech impediment. This is one of the many miracles
reported by the evangelists, and St. Mark, acting like a chronicler, presents
the miracle in detail yet concisely, precisely, and truthfully.
The Second Reading: Rich in Money or
Rich in Faith?
St. James, who speaks about the Christian life in chapter two
(2:1–26), continues his teaching against social discrimination, building on the
previous chapter where he discusses poverty and riches (Jas 1:9-11). He
concludes that passage by identifying what true religion is: "This is pure
and undefiled religion in the sight of our God and Father, to visit orphans and
widows in their distress, and to keep oneself unstained by the world" (Jas
1:27).
As a strong proponent of faith in his epistle, James once again
emphasizes in today’s passage that faith must be lived out in true brotherly
love, with equal respect for both the rich and the poor. Before the holy
presence of God, all are equal, and therefore St. James instructs believers not
to combine faith in Christ with the worship of social status. If the rich are
treated one way and the poor another, it goes against the teachings of Christ
and violates the law of love. The mercy of Christ is for everyone—both rich and
poor, both righteous and sinner.
I believe what St. James teaches in today’s second reading has
significant cultural and societal implications even today. To favor the rich
and neglect the poor in a house of worship reverses the true values of
Christian discipleship. All must work toward unity of mind and purpose
according to the will of God. Presbyters must take a leading role in avoiding
divisions among the people and must not be swayed by favoritism toward any
group. The Church should never, in its practices, promote distinctions within
the house of God. More than that, ministers of the Word must set a good example
and, through the Magisterium’s teachings, work to eradicate social evils within
the local Church.
One verse in today’s second reading stands out: "Listen, my
beloved brethren: Did not God choose the poor of this world to be rich in faith
and heirs of the kingdom which He promised to those who love Him?" (Jas
2:5). This verse closely mirrors St. Paul’s teaching to the Corinthian Church:
"But God has chosen the foolish things of the world to shame the wise, and
God has chosen the weak things of the world to shame the things which are
strong" (1 Cor 1:27; cf. Mt 19:23-24).
From a faith perspective, St. James’ main teaching is that the
"poor in spirit" (Mt 5:3) does not necessarily include all poor
people without faith, nor does it exclude rich people who have not been
consumed by their wealth. To conclude, St. James begins today’s second reading
by reminding us: we should not hold our faith in our glorious Lord Jesus Christ
with an attitude of personal favouritism within the Church (Jas 2:1).
Gospel Reading
The healing of a deaf man who had a speech impediment is recorded
only by Mark. For several reasons, this Gospel passage stands out. First, this
miracle takes place in a non-Jewish location (cf. Mk 5). The healing of the
deaf and mute man bears many similarities to the healing of the blind man at
Bethsaida (Mk 8:22–26). In both stories, friends bring the invalid to Jesus,
and Jesus takes the sick person away from the crowds to heal him in private.
Also, in this miracle, Jesus uses saliva and touches the man’s tongue for
healing (Mk 7:33), just as He used saliva to heal the blind man at Bethsaida by
placing it on his eyes (Mk 8:23). This miracle alludes to the messianic promise
in the book of the Prophet Isaiah (35:5–6): “Then the ears of the deaf shall be
unstopped, and the tongue of the speechless sing for joy.” We can observe three
key elements in the episode of the healing of the deaf man, which we shall
describe one by one.
Jesus in the Pagan Land: A Sign of
Universal Salvation
To put the Gospel passage in its geographical context, we see Jesus
returning from the region of Tyre and Sidon towards the Sea of Galilee, in the
region of the Decapolis. His journey outside Galilee leads Him back to the
Decapolis, a largely non-Jewish region to the east of the lake, which was also
the scene of the spectacular exorcism in Mk 5:1–20. It was in this region that
people brought to Jesus a deaf man with a speech impediment, begging Him to lay
His hands on the sick man.
The first notable point in Mark's account is that this encounter
between Jesus and the deaf-mute occurs in the pagan territory of the Decapolis.
Although Jesus focused on seeking the lost sheep of Israel, He never withheld
the universal salvation for which He was sent by the Father. For Jesus, there
were no barriers—no distinctions between pure and impure, good and bad, Jews
and pagans, near and far. Jesus was intent on reaching out to all people.
The Strange Actions of Jesus:
Choosing the Path of Listening to Him
The second element we notice in this passage is the unusual actions
of Jesus, which seem very interesting at first: "He took him aside in
private, away from the crowd, and put his fingers into his ears, and He spat
and touched his tongue" (Mk 7:33). Jesus pulls the deaf-mute man away from
the crowd, from the confusion and curious onlookers. The passing crowd’s lack
of faith might have discouraged the man. Jesus’ actions suggest two things.
First, the Master sought a personal encounter with the man, and He didn’t want
him to feel embarrassed in front of others. Second, Jesus did not want to turn
His gestures into a spectacle, lest the crowd mistake Him for merely a miracle
worker.
The strong motive for secrecy in this miracle is evident in Jesus’
decision to take the man away from the crowd. Jesus avoided publicity in all
His miracles, aiming to demonstrate God’s power, not to attract attention to
Himself. This attitude of Jesus teaches us that to meet the Lord, we must have
the courage to step away from the crowd, noise, and confusion. If we wish to
listen to His Word and dialogue with Him personally, we must free ourselves
from distractions and burdens that hinder us on the path of listening.
Jesus Opens Our Ears
A third and very important element in the Gospel passage is the
strong physical involvement of Jesus in this healing, which Mark emphasizes
with great precision. The Rabbi's fingers in the deaf man's ears and His saliva
on his tongue form a beautiful image of Jesus' desire to restore creation.
Jesus opens our ears so we can hear the word of the Father, and He unties our
tongues so we can thank and praise the Creator. I was deeply moved by this
image of Jesus making every effort to correct the man's physical defects by
putting His fingers into his ears and using His saliva to touch his tongue.
After the healing, recognizing the Creator's beautiful act, the people said,
"He has done everything well." This action of Jesus alludes to the
‘Ephphatha prayer’ in the rite of the sacrament of Baptism. One can understand
this symbolic act of Jesus in touching the ears and mouth of the child being
baptized, enabling the new believer to hear God’s word and proclaim it with
strong faith in the Lord.
"Ephphatha" – "Be
Opened"
Jesus uses the unusual word "Ephphatha" (originally
considered of Aramaic origin, though some Bible scholars also see it as Hebrew,
similar to "Talitha cum" in Mk 5:41). "Then looking up to
heaven, He sighed and said to him, 'Ephphatha,' that is, 'Be opened.' And
immediately his ears were opened, his tongue was released, and he spoke
plainly" (Mk 7:34-35; cf. Jn 11:41). The effects of Jesus' intervention
were immediate: the man could hear people’s voices and began to communicate.
The important aspect here is that Jesus prays to His Heavenly Father before
performing the miracle. This shows that Jesus not only prays but also sighs
because He shares the suffering of those who are deaf and lonely, much like
many people today who are isolated in their pain and unable to communicate. We
must listen to God, who speaks to us in many ways, and most profoundly through
His Son, Jesus Christ.
In this Gospel passage, the gestures Jesus performs symbolize the
process He initiates to free us from all the barriers that prevent us from
hearing His word. This healing of our capacity to listen re-establishes within
us the right relationship with God and with others. Today's Gospel invites us
all to reflect on our relationship with the Lord. Jesus' sigh (Mk 7:34)
reflects His deep desire to bring us to an authentic, beautiful life, where we
can discover that God always works for our good (Mk 7:37).
Points for Personal Reflection
Listen to the Word of God: The liturgy of the Word this Sunday invites
us to reflect on how we are disposed to listen to and proclaim God's Word. The
power of God's Word recreates life, fosters communication, and brings the joy
of living! God created the world, and Jesus came to restore life, asking us to
collaborate in His mission by first allowing ourselves to be touched by Him.
Only then can we bring others who are in need to Him. This is the greatest
urgency today. So much suffering and loneliness are due to spiritual deafness,
and many people don’t realize that Jesus offers a solution for them. What
happened to the deaf and mute man is renewed in us every time we listen to the
Word and open ourselves to praise and dialogue with Him.
Intercessory Prayer: Proclaiming the Word of God
In many Gospel passages, we see the role of friends in bringing the
sick to Jesus (Mk 8:22; Lk 4:38; 5:18). In today's Gospel passage, we see a
request for the laying on of hands by the friends of the man who was deaf and
mute (cf. Mt 19:13; Mk 5:23; 6:5). These friends could have been Jews or
Gentiles familiar with the Jewish practice of blessing and healing through
laying on of hands. When Jesus healed the man and he spoke clearly, they were
amazed beyond words. This suggests they may not have expected healing but had
brought the man to Jesus simply for His blessing. In fact, I believe that this
miraculous act made the friends of the healed man proclaimers of the Good News:
"And He gave them orders not to tell anyone; but the more He ordered them,
the more widely they continued to proclaim it. And they were utterly
astonished, saying, 'He has done all things well; He makes even the deaf hear,
and the mute speak'" (Mk 7:36-37).
What can we learn from the
miraculous curing of the deaf and mute man in the region of Decapolis?
Jesus’ healing of the man with a speech impediment alludes to
Isaiah 35:5, which celebrates God as the One who comes to unstop the ears of
the deaf. This is also the main theme of today's first reading. The fulfillment
of this prophecy was expected in the Days of the Messiah. Through this miracle,
the evangelist Mark provides his readers with a concrete act to believe that
the promised intervention of God had taken place in the ministry of Jesus in
the region of Decapolis. What are the signs in my life that show me God’s
intervention is definite and concrete?
As the encouraging words of the prophet Isaiah in the first reading
and the Gospel narration of the healing both indicate, the restoration of
physical hearing and sight symbolizes the opening of the disciples’ spiritual
ears and eyes. As I read and meditate on this miracle, has my belief in Christ
opened my spiritual ears and eyes?
Like Christ in the Gospel, before expecting a miracle, do I look up
to God in heaven and pray?
Do I allow Jesus to touch the deafness of my life?
Has the power of the Word of Jesus opened my ears to hear God’s
Word and loosened my tongue to proclaim it?
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