Episcopal Church of the Incarnation

West Point, Mississippi

The Sixteenth Sunday after Pentecost [Proper 20B]

Jeremiah 11.18-20 Psalm 54 James 3.13-4.3, 7-8a Mark 9.30-37

Jeremiah 11.18-20

1) This lament comes from the longer section in Jeremiah (11.1-13.27) in which the prophet focuses on the rupture of the covenant between Israel and the Lord.

2) Jeremiah discovers a plot against his life, instigated by those closest to him.

a) A reading of 12.6 reveals that the plot includes members of Jeremiah’s immediate family.

i) v. 19 makes it clear that the plot involves murder.

(1) Speaking the truth, to tell people that they are in the wrong, is never a formula for popularity!

b) The plot is revealed through divine intervention, but the prophet still faces such a shock that he must reflect on the meaning of his mission and of human existence.

i) Jeremiah refers to the “lamb led to the slaughter,” a figure of complete innocence and simple confidence (confidence in the Lord).

3) In v. 20 the text refers to the “heart and mind”.

a) A more literal translation is “heart and loins”.

i) Loins (kĕlāyōt) is also found in Pss. 16.7; 73.21; 139.13; Prov. 23.16; Job 16.13, as a reference to the seat of inner reflections and affections.

(1) Read together with v. 19, this makes it clear that what Jeremiah seeks is the death of those who plot against him, under the law of retaliation.

Psalm 54

1) The psalmist recites that it is the Name of the Lord which rescues.

2) The psalm begins with a plea to God to listen and act on the psalmist’s behalf (vv. 1-2).

a) A brief lament is included (v. 3), indicating why God’s help is needed.

3) At the core of the psalm is the expression of trust in God’s ongoing relationship with those who call upon His Name, which leads to another plea for deliverance (vv. 4-5).

4) The psalm closes with the promise to offer public praise when God has acted.

a) In the western monastic Office (Gregorian practice), the psalm is used daily at Prime (the first service of daylight, about 6 a.m.) In the East, the psalm is used at sext (noonday).

James 3.13-4.3, 7-8a

1) James writes of the qualities of wisdom, contrasting divine and worldly wisdom, and exhorting his readers to seek divine (that is, selfless) wisdom in a life which is not focused on self-interest.

2) James has mentioned wisdom already, albeit briefly, at 1.5. This section now harks back to this mention, while incorporating the theme of the “teacher” introduced at 3.1.

a) James sets forth an understanding of wisdom as found in the Wisdom literature of the Old Testament.

i) Cf. 1 Cor. 1-4.

b) James instructs using a sentence structure in which an imperative follows an interrogative:

i) e.g., v. 13: “Who is wise ...? ... Let him show ...”

(1) This is a classical rhetorical technique in biblical literature (see, e.g., Deut. 20.5-8), which makes the claim to any property (wisdom, righteousness) be seen to be conditional.

(a) The teaching of James 2.14-16 is being applied to wisdom.

(b) James incorporates teaching on “meekness” (cf. 2 Cor. 10.11; Gal. 5.23) and truth. Truth is to be understood as Christian revelation.

3) Since the faults of the tongue (3.2-12) and false wisdom (3.13-16) lead to strife in the community, James now considers the root causes (4.1-6) and remedies (4.7-10).

Mark 9.30-37

1) Mark’s Gospel follows an arch in literary form:

a) chs. 1–8 are set in Galilee (Gentile territory)

b) The shift begins with Peter’s confession of the Christ (8.27–30).

i) ch. 9 as the climax: the Transfiguration (9.2–8): Jesus is revealed to be who He is. This is attested to by the Father.

(1) Jesus now sets His face to Jerusalem and death.

c) And what do His disciples do? They argue about which of them is the greatest.

i) In Mark, despite Peter’s confession, the disciples never fully understand who Jesus is, and what the nature of the true Messiah is.

d) The section 8.31–9.29 comprises the first instruction on christology and discipleship.

i) Discipleship is linked with an understanding of true christology.

(1) In order to be a true disciple, it is necessary to understand that the Christ must and does offer Himself.

2) In the section 9.30–10.31 we find the second instruction on christology.

a) Second prediction of the Passion.

b) The disciples are looking for worldly victory (cf. James). That is why they are concerned with who is greatest.

i) Jesus uses the example of a child (one without legal status).

(1) Receiving a child = an act without hope of earthly reward.

(a) Compare the so-called “Gospel of Prosperity,” in which successful televangelists preach that God “wants to bless” the faithful with earthly riches. (Some disciples still want to argue about who is greatest!)