The event of this Gospel marks a turning point in Jesus’ training of his disciples. Having elicited from them a profession of faith in himself specifically as the Messiah — the awaited Savior sent from God — he begins to teach them how he will fulfill his mission

There can be very little doubt that Jesus did foresee his own death, but his predictions do not necessarily indicate a detailed knowledge of the exact time and manner. Undoubtedly crucifixion as a method of execution was on his mind, but perhaps stoning was too (see Mt 23:37). We can reasonably expect that the early community and the authors of the Gospels would remember, proclaim, and record Jesus’ words in the light of their fulfillment in subsequent events. Thus, the important part of Jesus’ message here is the fact that his mission would lead inevitably to death (and to resurrection), and that this is in fulfillment of the scriptures. (The force of "must" in v 21 is "destined as foretold.")

The parallels and contrasts of this section lead us to understand the connections between Jesus’ mission and the call of his disciples (and us) to mission. Just as previously Peter was the spokesman for the rest of the disciples in professing faith in Jesus as the Messiah (v 16), so he also demonstrates the weakness and imperfection of that faith in v 22. As Jesus replied with a blessing in v 17, so he replies with a curse in v 23. Finally, just as Jesus followed the profession of faith with a declaration that his followers would share in his mission as Messiah, so he follows his revelation of the implications of that mission with the teaching that all his followers must share in his sufferings (vv 24-27).

Jeremiah seems to have been of rather downcast temperament, wounded deeply by the rejection which his prophecy entailed (see chapters 15, 16, 20 and 26). Many of those called to serve the Lord, however, have similar complaints, for example, Moses in Ex 32, Elijah in 1 Kgs 19, and Jonah in Jon 4. The witness of spiritual values is always unwelcome among people devoted to materialistic and self-centered values.

The marriage covenant is a strong image in Scripture, and the element of seduction (v 7) corresponds to that image. The mystery of God blinds and demands unconditional surrender. Real encounter with God produces an agony and tension within the human heart that will not be experienced if God remains merely an intellectual idea or a religious moral code. Jeremiah is foreshadowing the mystery of the total self-giving of the sacrifice of the cross.

This is the prayer of one who feels away from what is held most dear, the treasure of the heart. Response: "My soul is thirsting for you, O Lord my God."

Paul has concluded the doctrinal section of this letter, and these two verses introduce his moral exhortation regarding the relations of Christians with each other (12:3-13); with others not of the Christian community, especially their enemies (12:14-13:14); and the strong with the weak (14:1-15:13). The words "sacrifice" and "spiritual worship" are significant here, for they tell what the value of freedom from sin and life in the spirit (chapters 6-8) really is. What we do is both the sign and the reinforcement of what we are. Life itself — the totality of our being — is what is offered in the new sacrifice, made in union with Christ’s sacrifice.

The next section contains a brief summary of Paul’s teaching that we are truly members of one body in Christ, therefore our diverse gifts and ministries must be put to one anothers’ service out of love (vv 3-21). 1 Cor 12-14 expands greatly upon this passage.

1. How do we, like Peter, impose our own ideas of what Jesus should be, and blind ourselves to what he is?

2. What is "spiritual worship" in Romans?