We can find one difference when comparing Abraham and Job. Abraham accompanies God and has conversations with God. But Job's God is not relational and does not come to Job directly. God is with God's sons and the accuser, Satan, on God's throne(2:1). God must be looking down at Job from heaven. Nor does Job face God straight when God tests him. Job's wife blames him like this; "Are you still maintaining your integrity?"(2:9). Another version says, "Are you still holding on to your faith?" While Job rebukes her question, he does not yet seem to fully or willingly understand the meaning of suffering. Like Job, we do not fully understand God, who allowed Job and us to suffer. In fact, the more we try to understand, the more God seems to be in the highest heavens, beyond our reach. Job feels abandoned and betrayed, and his anger is not hidden. But Job and us can question the reasons for suffering and sometimes find possible solutions. This is achieved continuously through the journey of dialogue between God and Job or between God and us.
In the ancient world, encompassing Greek, Roman, and Hebrew cultures, material prosperity was commonly viewed as a reward or by-product of spiritual virtue. It was believed that good fortune accompanied those of good character, while misfortune befell those lacking in virtue. This belief is exemplified by biblical figures such as Abraham and Job. Both of these men obeyed God and, as a result, were blessed with wealth and honour during their lifetimes. Jesus seems to judge that the rich man's weakest point lies in his wealth. Upon hearing Jesus' words, the rich man goes with concern. Jesus is talking about the meaning of the kingdom of God. The kingdom of God is not just about the afterlife but about present life here. Life on earth is connected to eternal life. The present life reflects the presence of the kingdom of God. Jesus teaches that salvation for eternal life is not a thing that we can accomplish by ourselves as humans. For mortals, it is impossible, but not for God; for God, all things are possible"(v. 27).
The reading brings us to think about what it means to be disciples of the Lord. It has two parts: the first is about James and John's request. They requested prominent spots in the kingdom (10:35-40). The second is the anger of the other disciples at James and John, following Jesus' response (vv. 41-45). When the brothers pursued their benefit, Jesus didn't rebuke them but taught them. Where have they been, especially since Jesus blessed the group of children? The Lord said, "Truly I tell you, anyone who will not receive the kingdom of God as a little child will never enter it." But the two seem to have missed entirely the point of what the Lord said. Their ambition reminds us of the meaning of humbleness and the littleness of our beings, as well as a prayer from St. Francis of Assisi. "O Divine Master, grant that I may not seek so much to be consoled as to console, to be understood as to understand, to be loved as to love, for it is in giving that we receive, it is in pardoning that we are pardoned."
Mark identifies Bartimaeus by name, emphasizing his clear understanding of who Jesus was, unlike the disciples. Believing that Jesus could restore his sight, Bartimaeus's plea demonstrates his deep faith. Recognizing this, Jesus asks him, "What do you want?" Although Jesus already knows his need, He wants to hear it from Bartimaeus himself. Bartimaeus replies, "Rabbi, I want to see," and this moment of connection leads to his healing. Like Bartimaeus, Mark contrasts other figures of great faith with the twelve disciples. None of these figures are named, which might lead us to think they are not significant in Jesus's ministry. However, Mark continuously and intentionally highlights their extraordinary acts of faith throughout his Gospel. This contrasts sharply with the named disciples, emphasisingThe the profound faith of the unnamed. Their faith demonstrates their active life in following Jesus. Do we really need Jesus? Are we like those who were in special need, such as Bartimaeus and the women in Mark? The answer is clear: "Yes, we do, and yes, we are." We need you, Jesus!
These lectionary reflections were prepared by Rev. Sunny Chen.