The central theme of today’s readings is that we should have the courage of our Christian convictions to uphold Christian principles in our lives as Jeremiah and Jesus did, even if it results in our martyrdom and turns society upside down. If no one is ever offended by the quality of our commitment to Christ, that commitment is not authentic and if our individual and communal living of the good news casts no fire and causes no division, then perhaps we are practicing “inoffensive Christianity.” Jeremiah, in our First Reading, is presented as experiencing the consequences of the burning word of God within him. Jeremiah's preaching divided the city and incited such opposition that people sought his death. He showed the courage of his prophetic conviction by telling the king that he had to surrender to the mighty army of Babylonian empire to save Israel. The result was that Jeremiah was thrown into a deep, muddy cistern to die for treason. Standing in this prophetic tradition, Jesus, too, in today’s gospel, preaches a word which, now as then, divides families, a word which led ultimately to his death. The fire Jesus came to bring is the fire of love and the fire of hope. The disruption, division and revolution Jesus and his true followers cause by the fire of sacrificial love and fire of justice in the society is necessary to re-set what's fractured, put right what's dislocated, cleanse what's infected. In other words, the curative pain caused by Jesus’ ideas and ideals is necessary for the establishment of real shalom of God. Even though Jesus brings a sword and causes division, he is the bringer of true and lasting peace. In pursuing his mission, Jesus brings division because some follow him and others oppose him. We must make a decision to follow him or not, to share his baptism or not. This choice results in division, even within families. In the second reading Paul challenges the Judeo-Christians to stand firm in their faith in Jesus ignoring the ostracism from their own former Jewish community.
First reading, Jeremiah 38:4-6, 8-10: The first reading warms us up to hear today's gospel, where Jesus speaks with prophetic bluntness about how his mission will divide those who accept him from those who don't. The prophet Jeremiah lived from about 650 B.C. to perhaps 580 B.C. It was during this period that Babylon had become the supreme power in Mesopotamia demanding tribute from all the smaller kingdoms, including Judah. While princes urged King Zedekiah, to seek military help of Egypt against Babylon, the Lord God through His prophet Jeremiah, told them to pay tribute to avoid a greater evil. Jeremiah had been predicting the impending destruction of Jerusalem as a judgment from YHWH because most of the kings of Judah had fallen further and further away from God and from their religion and had entered into unholy political alignment with neighboring countries instead of trusting in their God. The prophet’s death sentence described in the first reading occurred during the siege of Jerusalem by the Babylonians about 587 B.C. Since the city was surrounded by the Babylonian army, the Lord God, through Jeremiah, had told the king and the military leaders to surrender and pay tribute to the Babylonians. That way the king might save his life and the lives of his people. But Jeremiah sounded unpatriotic and even seditious, defeatist and treasonable to the military leaders who complained to King Zedekiah. The king turned Jeremiah over to them and they put him into a dried-up cistern to die. Fortunately, he was rescued from the pit by the plea of one of the court officials who begged the king for the safety of the prophet. In spite of allowing Jeremiah to be brought out of the cistern, the king did not listen to God’s counsel. Consequently, Babylon captured and destroyed Jerusalem in 587 and took all the able-bodied citizens to Babylon as prisoners. The cost of following God’s word, experienced by Jeremiah as a life so marked by suffering and opposition that he cursed the day he was born (20:14), points to the division Jesus brings (today’s gospel).
Second Reading, Hebrews 12:1-4: Paul wrote this letter to the Judeo-Christians who were promptly rejected by their fellow Jews. Kicked out of synagogue and cut off from family and old friends, from the comforting rituals and institutions they had known, these folks needed their faith bolstered. Hence Paul praised a long list of faithful Jews from the past, particularly Abraham, detailing some of the difficulties they faced. Those heroic figures are the great cloud of witnesses mentioned in today's passage. The author wanted his the Judeo-Christians (the Hebrews) to think of themselves as athletes in a race in a stadium, where their ancestors of faith were spectators surrounding them and cheering them because their descendants were now running the same race they had run in their day. They were “witnesses” to the power of faith to endure against every temptation to apostasy. Paul asked the Hebrew Christians to run the race keeping their eyes fixed on Jesus the “leader and perfecter of our faith.” In his earthly life he was the pioneer because he initiated the way of faith—the way through suffering to glory (v. 2)—and its perfecter because he completed it, thus enabling believers to run the same race, through suffering to glory. We, too, are called to do our best until our great run for the faith is crowned with victory.
Exegesis: Today’s gospel passage consists of two sections: in the first section (vv. 49-50) Jesus speaks of his divine destiny to endure suffering, and in the second section (vv. 51-53) he prophesies the breakup of families resulting from his message. Jesus explains his divine destiny by highlighting his role of “setting the earth on fire” and being “baptized” in the waters of suffering. The images of fire and baptism refer to his mission, both in terms of the cost that it will exact from him and the decision it will require of people.
“I have to “set the earth on fire.” In the Bible, fire is sometimes symbol of purification (for example, Num 31:23; Ezek 22:19-22), and more often an image of God’s judgment (for example, Judith 16:17; Isaiah 66:16; Amos 7:4; 2 Pet 3:7). The image of fire was also used to symbolize God's glory (Ezekiel 1:4, 13), his protective presence (2 Kings 6:17), his holiness (Deut. 4:24), righteous judgment (Zechariah 13:9), and his wrath against sin (Isaiah 66:15-16). It is also used of the Holy Spirit (Matt. 3:11 and Acts 2:3). Fire has many characteristics: it warms, purifies, refines, transforms, and burns. As a purifying force, fire burns up what is useless and refines what is impure besides giving warmth and energy. Elijah brought the fire of judgment on the prophets of Baal (1 Kings 18:36-40) and the soldiers of King Ahaziah (2 Kings 1:10-14). John the Baptist promises that Jesus "will baptize you with the Holy Spirit and fire"(Matt 3: 11) and that promise was fulfilled at Pentecost. James and John wanted to call down fire from heaven upon the Samaritans who rejected Jesus, but Jesus would not permit it (Luke 9:54). We are also reminded of the prophet's words, "For he is like a refiner's fire…" (Mal 3:2). The fire burns hot, removing impurities and leaving only that which is desirable. These meanings suggest that the fire which Jesus brings will consume or purify the world. However, it is also possible that he means that his baptism will be a baptism of fire. In the Aramaic language the word translated as “earth” can also mean “earth-oven,” the common stove in Mediterranean villages, heated by burning dried and salted camel-dung patties. The salt in the dried camel dung acted as a catalyst keeping fire burning for a long time. In that sense, Jesus acts as a catalyst in his believers’ life
“I must be baptized with a baptism:” The cup and baptism are metaphors for Jesus’ suffering and death when Jesus asks James and John, “Are you able to drink the cup that I drink, or be baptized with the baptism I am baptized with?’ What Jesus means by his statement is “I have terrible experience through which I must pass; and life is full of tension until I pass through it and emerge triumphantly from it.” Our baptism is a submersion in Christ’s death in which we die to sin and are reborn to the new life of grace: “We were indeed buried with him through baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, we too might live in newness of life”(Romans 6:4). In the same way, our Eucharistic celebration is a recollection of Jesus’ baptism (immersion) into suffering and death, and the anguish it caused him. It is not simply a celebration of the community with the risen Christ and with other believers.
“I have come to establish division on earth, not peace.” As Jesus walked the road to Jerusalem, the disciples had to decide whether to go with him or not. To be with or against Jesus is a decision which has the effect of judgment and division. Since Luke emphasizes peace as the gift that Jesus brings (1:79; 2:14; 19:38), we are shocked when Jesus declares that he has come not to bring peace on earth but division, splitting even families apart. Jesus’ teaching caused division in the families, in the communities and in the Church. For the Palestinian Jews of the first century, a person's place in the family conferred personal identity, protection, a support system, and a place in the community. To separate oneself from one's family or clan was literally a matter of life and death. But Christianity tore families in two, because a follower of Christ had to decide whether he loved better his kith and kin or Christ. In Christianity, the loyalty to Christ has to take precedence over the dearest loyalties of this earth. Belief in Jesus and commitment to him cause fires of arguments to erupt between believers and non-believers in the same family or community, resulting in the division of families and conflict in the society. Standing up for what is right, working for justice and truth are higher aims than unity, and working for those aims will sometimes cause division. Hence Christians today may cause division and rouse opposition because they share through their baptisms the prophetic charism of speaking God’s word, no matter how unpopular, and of giving a voice to those who have no one to speak for them. Let us remember that Jesus’ sense of justice brought him into conflict with those who exploited the weak and the poor. His integrity invited confrontation with the dishonest and hypocritical leaders and his love for the poor, for sinners and for the outcast alienated him from the narrow-minded and self-righteous.
On the day of our baptism, we received the light of Christ and were instructed to keep that torch burning brightly until the return of Christ Jesus. Besides, the Holy Spirit was sent into our hearts at confirmation to help set us on fire. Our Lord Jesus continues to cast fire on the earth, the fire of the Spirit, through the ministry of Word and sacraments. As Christians, we should have fire to inflame people to care, to serve, and to bless one another with all the gifts of faith. We should work with that fire to burn off the impurities in us and to bring out the purity of the gold and silver within us. We need divine fire to inflame our hearts with the love of God and love for His children. We Christians should blaze with the same fire Jesus wished to set his disciples on: “I came to cast fire upon earth, and would that it were already kindled” (Luke 12: 49). Hence let us remember the old saying, “He who is on fire cannot sit on a chair” and let us carry the fire of the Holy Spirit wherever we go.