Episcopal Church of the Incarnation

West Point, Mississippi

The Twenty-first Sunday after Pentecost [Proper 25B]

Jeremiah 31.7-9 Psalm 126 Hebrews 7.23-28 Mark 10.46-52

Jeremiah 31.7-9

1) This lesson is taken from a longer section (30.1-31.40) in which the prophet speaks of the restoration is Israel.

a) Israel’s wounds will be healed, the restoration of Israel is described, and the good news of the return is proclaimed (30.1-31.1-6).

i) The lesson thus begins following this proclamation of good news.

2) The triumphal march through the desert is a cause of joy to all, both to Israel and to the foreign. The lesson is in the form of a hymn, as a solemn call to joy.

a) The Lord has blessed and saved the remnant of His people.

b) The caravan from the “north” (i.e., Assyria) is filled with weak people.

i) Salvation of the weak is an example of God’s intervention.

c) The opposition between tears and joy is a central theme in this passage.

3) The Lord is referred to as a father to Israel. The people are personified as one, as one in the most intimate relationship with God.

a) God is also referred to as father in the context of the covenant, Exod. 4.22; Deut. 32.6, but the relationship is still that of God to the people, not God to individuals.

i) Jesus is the one who names God “Father” (as a name), and describes each individual as heir.

Psalm 126 In convertendo

1) A communal lament recalling God’s past intervention on behalf of the people, who pray that such aid in the past may serve as motivation for help in the present (cf. Ps. 44).

a) Throughout the “Zion” psalms, the stability of Mt. Zion recurs as a theme (cf. Ps. 46.4).

b) “... those who dream” (v. 1) may also be rendered “... those who are healed,” depending on how the Hebrew consonants are pointed.

2) The recollection of the Lord’s past goodness to Zion is stated as an invocation of present aid, but also as one of trust.

Hebrews 7.23-28

1) The Levitical priesthood under the old covenant has been superceded in Jesus. Temple sacrifices are no longer the mark of covenantal relationship with the Lord.

a) Jesus’ priesthood is eternal.

b) The intercession of the exalted Jesus is the sequel to His completed sacrifice.

i) The sacrifice is once, for all time, but the intercession continues.

(1) In this sense, the sacrifice is not past, for it involves not just Jesus on the cross but Jesus exalted as well.

(a) The risen one who reigns offers sacrifice in the heavenly sanctuary, and this sacrifice is eternal (and hence not past tense only).

Mark 10.46.52

In 8.22-26 an unnamed blind man is brought to Jesus, has his sight restored gradually, and is told to keep his healing a secret. In 10.46-52 Bartimaeus (the “son of Timaeus,” and hence a Gentile) actively seeks out Jesus, is healed immediately, and becomes a disciple on the way. This second story not only rounds out the unit of Jesus’ third instruction on christology and discipleship, but also illustrates progress in faith. It is as much a call story as a healing story. Bartimaeus’ reaction to Jesus (using of Jesus, uniquely in this Jewish scene, the messianic title “Son of David”) and his willingness to follow Him on the way of discipleship contrast with the disciples’ misunderstanding and blindness displayed during the journey.

1) Bartimaeus throws off his cloak as a sign (in Mark) of renunciation of the old order.

2) Bartimaeus is the first human to recognize Jesus as the messiah in the Gospel of Mark. (In. ch. 5 a demon recognizes Jesus.)

a) Jesus no longer commands secrecy:

b) “Go; your faith has made you well.”

3) The secret is now out, and in Mark, Holy Week now begins!