Commentary

Isaiah 50:4-9a
The narrator in Isaiah tells us that he has been given by God the ability to sustain
the tired and the weary with a word from God. The second half of the reading is
often associated with Jesus and His trial and death.
Isaiah 50:4 The L ORD God has given me the tongue of a teacher – The prophet
asserts that his calling comes directly from God.
to listen as those who are taught – The teacher must look at the world like
his students since this gives him a way to address the class.
Isaiah 50:5 The L ORD God has opened my ear – Once again, the author states
that this calling comes from the L ORD.
Isaiah 50:6 I gave my back to those who struck me – Even in the midst of torture,
the prophet continued to follow the L ORD.
Isaiah 50:7 The L ORD God helps me – The aid comes in this present age. How-
ever, how does one speak to all those who have not clearly seen the work of
the L ORD?
Isaiah 50:8 Who will contend with me? – This verse continues the thought started
in the previous line. The L ORD is the One who helps the author. This bold
assertion is difficult to make in days where the people of God are slaugh-
tered.
Isaiah 50:9 All of them will wear out like a garment – Unspoken but definitely
implied is that the L ORD’s chosen will last forever.

Psalm 116
The psalmist is happy because the L ORD has heard his prayer. Because of God’s
response, the psalmist will continue to pray to the L ORD.
Psalm 116:1 I love the L ORD, because he has heard – This is the central theme of
the psalm. The author pleaded his case before the L ORD and the L ORD an-
swered the psalmist. While both Jews and Christians believe that the L ORD
does hear and answer prayers, the real issue is when followers suffer even
though they pray to the L ORD.

1
 Psalm 116:2 Because he inclined his ear to me, therefore I will call on him as
long as I live. – Taken in isolation, it seems that the author is only pray-
ing/believing because of what happened in the first verse. Hopefully, the
psalmist realizes that the L ORD always listens.

Psalm 116:3 The snares of death encompassed me – The author was at “death’s
door.”

Psalm 116:4

Psalm 116:5 Gracious is the L ORD – One of the attributes of the L ORD is the
undeserved gift of grace that He sends to humanity.

Psalm 116:6 The L ORD protects the simple – Integral to the understanding of
those who follow the L ORD is that everyone must benefit. This includes
those people who do not know better.

Psalm 116:7

Psalm 116:8 For you have delivered my soul from death – The Greeks and those
people who have inherited their worldview read this line as God is the One
who saves a person’s essence. This is not the viewpoint of the Jews or the
early Church. Eternal life is given to the body. This is what is saved.

Psalm 116:9 I walk before the L ORD in the land of the living. – Those who follow
the L ORD are alive. That is why the author can make this statement.

James 3:1-12
The author of James echos themes found in the Gospel and Paul’s letters: Not
everyone has been called to be a teacher. The role of teacher needs to be taken
carefully since teachers will be judged if they lead people astray.

James 3:1 Not many of you should become teachers – Apparently, a large group
of people felt called to the office of teacher.
we who teach will be judged with greater strictness. – The author makes the
assertion that those who instruct the church will be graded harder than all
the rest.

James 3:2

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 James 3:3 If we put bits into the mouths of horses – This begins a list of compar-
isons that argues the following. Small changes can influence a large body.

James 3:4

James 3:5

James 3:6

James 3:7

James 3:8

James 3:9 With it we bless the Lord and Father, and with it we curse those who are
made in the likeness of God. – The problem with the tongue is that people
find it difficult to control. This means that Christians, those who offer their
worship and praise to God, also speak against those who God created.

James 3:10

James 3:11

James 3:12

Mark 8:27-38
Stoffregen argues that the key theme in Mark is “I believe. Help my unbelief”
(Mark 9:24)1 While Donahue and Harrington think that the question to Peter is the
center of the Gospel according to St. Mark. No matter which position is correct,
one must then say that the author of Mark must use significant portions of the
Gospel to support/illuminate the argument.
Matthew’s account found in Matthew 16:13-22 has the additional text where
Jesus promises that the church will be built on Peter’s confession/Peter, that the
church will attack the gates of hell, and the sins can be forgiven or retained. Luke’s
version in Luke 9:18-22 is close to the version in Mark. John’s account in John
6:67-71 does not have Peter’s betrayal and it also had information about Judas’s
betrayal.
1
Brian P. Stoffregen, Mark 8.27-38 Proper 19 - Year B, http://www.crossmarks.com/
brian/mark8x27.htm.

3
 Mark 8:27 Jesus went on with his disciples – Once again, Jesus is on the move.
He is refusing to stay in one place.
on the way – ἐν τῇ ὁδῷ Do the disciples, who are on the way/road with
Jesus, know who Jesus is? This trip with Jesus has “spiritual” overtones.2
the villages – This describes the “suburbs” that surrond the cite of Caesarea
Philippi.3
Caesarea Philippi This was known to the Greeks and Romans as the site
dedicated to Pan.4 Others note that this location might be known to the
followers of either Baal-gad or Baal-hermon.5
Who do people say that I am? – Jesus asks who He is not in a place of
worship but in dialog in a city dedicated to the divine Caesar.6 Where do we
and how do we confess Christ?

Mark 8:28 John the Baptist – Since Jesus was baptized by John (Mark 1:2-12), it
could be assumed that Jesus had some association with the movement and
could be identified as a new John.7
Elijah – The departure of Elijah (2 Kings 2:1-12) along with Elijah’s day of
the L ORD (Malachi 4:5) might have associated Jesus with Elijah.8
one of the prophets – The general nature of Jesus may have made people
think that Jesus is a prophet.

Mark 8:29 Peter answered – Peter is answering for all of the disciples.9
Messiah – The word Messiah is a transliteration of the Hebrew (māšı̄ah.).
This is the second use of Christ/Messiah/Annointed One in Mark (Mark
1:1; 8:29; 9:41; 12:35; 13:21; 14:61; 15:32). What kind of Christs do we
have today? It appears that the author of Mark has to, for some reason or
another, redefine the term Messiah as the One who dies on the cross.10
2
John R. Donahue, S.J. and Daniel J. Harrington, S.J.; Idem, editor, The Gospel of Mark,
Volume 2, Sacra Pagina, (Collegeville, MN: The Liturgical Press, 2002), p. 260.
3
Ibid.
4
Ibid.
5
Stoffregen, ‘Mark 8.27-38 Proper 19 - Year B’.
6
Ibid.
7
Donahue and Harrington, Mark, p. 260.
8
Ibid.
9
Ibid.
10
Ibid., p. 265.

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Mark 8:30 sternly ordered them not to tell – If Jesus was a political leader then
to reveal His true colors before He was ready would be dangerous or if the
disciples misunderstand who He is then they might misrepresent Him.11

Mark 8:31 began to teach – Jesus has been showing His power and authority and
now He tells how He must suffer and die.12
must undergo great suffering The Greek δέω, translated here as “must,” is
used for the first time in the form δεῖ, which indicates that the action is
necessary.13
the elders, the chief priests, and the scribes – These groups are the ones in
Mark that actively oppose Jesus.14

Mark 8:32 quite openly – In Greek καὶ παρρησίᾳ which also means “and plainly.”
Peter did not “misunderstand” Christ’s word but did not like the idea that
Jesus must die.15 Do we like this Christ who must die to save us?
Peter took him aside – Rather than speaking this word in public, Peter takes
Jesus away from His path.
began to rebuke – Peter does not quite see clearly who Jesus is.

Mark 8:33 turning and looking at his disciples – The rebuke of Peter and the
others who want to move Jesus from the Way was public.

Mark 8:34 crowd with his disciples – The following instructions are for all fol-
lowers of Christ.16
deny themselves and take up their cross – Donahue and Harrington argue
that the singular ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ form
of “deny himself and take up his cross” has more impact.17
follow – Since first call, Mark’s favorite word for becoming a disciple is
follow (ἀκολουθέω).18
11
Donahue and Harrington, Mark, p. 261.
12
Stoffregen, ‘Mark 8.27-38 Proper 19 - Year B’.
13
Donahue and Harrington, Mark, p. 261.
14
Ibid.
15
Ibid., p. 262.
16
Ibid., p. 263.
17
Ibid.
18
Ibid.

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 Mark 8:35 save their life . . . lose their life – ψυχὴν αὐτοῦ σῶσαι . . . ἀπολέσει
τὴν ψυχὴν αὐτοῦ – The use of “soul” is more Platonic that Hebrew but the
word life does not have the totality that Mark probably wanted.19

Mark 8:36 profit . . . gain . . . loss – This is the language of commerce.20

Mark 8:37

Mark 8:38 Those who are ashamed of me and of my words . . . will also be
ashamed when he comes in the glory of his Father with the holy angels.
– The Word of Jesus is consistent both today and tomorrow.

References
Donahue, S.J., John R. and Harrington, S.J., Daniel J.; Idem, editor, The Gospel
of Mark, Volume 2, Sacra Pagina, (Collegeville, MN: The Liturgical Press,
2002).

Stoffregen, Brian P., Mark 8.27-38 Proper 19 - Year B, http://www.

crossmarks.com/brian/mark8x27.htm.

19
Donahue and Harrington, Mark, p. 263.
20
Ibid.