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Click here for Sacred Space from which commentary is taken.
Monday of the First Week in Ordinary Time
Reading 1 1 SM 1:1-8
There was a certain man from Ramathaim, Elkanah by name, a Zuphite from the hill country of Ephraim. He was the son of Jeroham, son of Elihu, son of Tohu, son of Zuph, an Ephraimite. He had two wives, one named Hannah, the other Peninnah;
Peninnah had children, but Hannah was childless. This man regularly went on pilgrimage from his city to worship the LORD of hosts and to sacrifice to him at Shiloh, where the two sons of Eli, Hophni and Phinehas, were ministering as priests of the LORD. When the day came for Elkanah to offer sacrifice, he used to give a portion each to his wife Peninnah and to all her sons and daughters, but a double portion to Hannah because he loved her, though the LORD had made her barren. Her rival, to upset her, turned it into a constant reproach to her that the LORD had left her barren. This went on year after year; each time they made their pilgrimage to the sanctuary of the LORD, Peninnah would approach her, and Hannah would weep and refuse to eat. Her husband Elkanah used to ask her: “Hannah, why do you weep, and why do you refuse to eat? Why do you grieve?
Am I not more to you than ten sons?”
Gospel Mk 1:14-20
After John had been arrested, Jesus came to Galilee proclaiming the Gospel of God: "This is the time of fulfillment. The Kingdom of God is at hand. Repent, and believe in the Gospel."
As he passed by the Sea of Galilee, he saw Simon and his brother Andrew casting their nets into the sea; they were fishermen. Jesus said to them, "Come after me, and I will make you fishers of men." Then they left their nets and followed him. He walked along a little farther and saw James, the son of Zebedee, and his brother John. They too were in a boat mending their nets. Then he called them. So they left their father Zebedee in the boat along with the hired men and followed him.
Commentary
Today we begin our readings from Mark’s gospel and we will be following him for the next several weeks.
Today’s reading follows immediately on the short accounts of Jesus’ baptism and temptations in the desert that Mark gives. It is the beginning of his public ministry. The reading consists of two main parts – a summary of Jesus’ teaching and the first response to it.
As the passage opens we are told that John has been arrested (the reason for his arrest will be given later). The word for ‘arrest’ is literally ‘handed over’, a key word which will be used later of Jesus himself, his disciples and indeed of many others down the centuries. The term is also used in our Eucharist when the celebrant at the consecration says: “This is my Body which will be given up for you.” Jesus is daily handed over to us, or rather, he hands himself over to us and expects us to do the same for our brothers and sisters.
Jesus begins his ministry by proclaiming the Gospel, the Good News, of God. It is summed up in the words: “The time (kairos) has come and the Kingdom is close at hand. Repent and believe in the Good News.” It is a deceptively simple statement which, in fact, is rich in meaning. One can say that the whole of the Gospel message is contained in those two sentences. We may comment on the following words:
- kairos
- kingdom
- repent
- believe in.
The Kingdom of God is at hand: The whole of Jesus’ message centres round the idea of the ‘Kingdom of God’. It was the coming of that Kingdom which he proclaimed; it was the core of his teaching. The word ‘Kingdom’ translates the Greek word basileia (basileia), an abstract noun which is better rendered as ‘kingship’ or ‘reign’. Kingdom here does not refer to a place. It points to the ruling power of God, a power based above all on love. Wherever the love of God prevails in our world we can say that the Kingdom is there. Love essentially involves other people so the Kingdom is not a place or an action but a complex of harmonious and interacting relationships. Jesus came to call every single person to belong to such a world.
Repent…: Here we have the basic steps needed to become fully a Kingdom person. First, we need to repent. This is the most common translation of the Greek verb of the word metanoia (metanoia). It is not a very happy rendering. ‘Repent’ means for most people being sorry for something done in the past. That is not excluded here but metanoia looks much more to the future. Metanoia really means a radical change in one’s thinking, in this case, about the meaning and purpose of life and how that life is to be lived. Jesus is calling here for a radical conversion and to take on board his vision of life.
…and believe in the Gospel: And how is that metanoia to be achieved? By believing in the Gospel. For many Christians, belief means the total acceptance of the teachings of Christ as interpreted for us by the Church. But something more is asked of us here. We are asked not just to believe but to believe IN. It is one thing to believe something as true but it may not affect our lives very much. But in calling on us to believe IN the message that the Gospel brings, we are being asked for a total investment of ourselves and not just in accepting doctrines as true. We are being called on to living our lives and patterning them on the model of Jesus himself. Again, we will see what that entails as we go through the Gospel in coming weeks.
The second part of the reading gives us a dramatic example of some people who did just what Jesus was asking for. As Jesus walked by the Sea of Galilee, he saw Simon and his brother, Andrew, who were fishermen, casting their nets into the sea. They were doing their daily work. Jesus said to them: “Come after me and I will make you fishers of people.” There and then, they dropped their nets, their whole means of livelihood and went after Jesus. A little further on Jesus saw two sons of Zebedee, James and John, who were mending their nets. These two Jesus also called. They promptly left their father in the boat with his hired men and followed Jesus. Later Jesus will say, “if you love father, mother more than me you cannot be a disciple”.
Here we have that metanoia, that radical change of life, taking place. They follow Jesus with total trust. As they go off, they have no idea where they are going or what it will entail. They believe IN Jesus, put all their trust in him. They were to meet many trials and tribulations on the way but they never regretted the step they took. Only by following their example will we too have the same experience. The only guarantee we have is that those who did take Jesus’ call seriously and lived it out to the full know that they made the right choice.
Finally, we might say that this story is to be read as a kind of parable. Because we know that later on the disciples will still be in contact with their families and those boats will appear several times in the Gospel story. What is being emphasised here is the total commitment to the Way and vision of Jesus which is symbolised by the total abandoning of the boats and family members.
The Epiphany of the Lord
Reading I Is 60:1-6
Rise up in splendor, Jerusalem! Your light has come, the glory of the Lord shines upon you. See, darkness covers the earth, and thick clouds cover the peoples; but upon you the LORD shines, and over you appears his glory. Nations shall walk by your light, and kings by your shining radiance. Raise your eyes and look about; they all gather and come to you: your sons come from afar, and your daughters in the arms of their nurses. Then you shall be radiant at what you see, your heart shall throb and overflow, for the riches of the sea shall be emptied out before you, the wealth of nations shall be brought to you. Caravans of camels shall fill you, dromedaries from Midian and Ephah; all from Sheba shall come bearing gold and frankincense, and proclaiming the praises of the LORD.
Responsorial Psalm Ps 72:1-2, 7-8, 10-11, 12-13.
R. (cf. 11) Lord, every nation on earth will adore you.
O God, with your judgment endow the king,
and with your justice, the king’s son;
He shall govern your people with justice
and your afflicted ones with judgment.
Justice shall flower in his days,
and profound peace, till the moon be no more.
May he rule from sea to sea,
and from the River to the ends of the earth.
The kings of Tarshish and the Isles shall offer gifts;
the kings of Arabia and Seba shall bring tribute.
All kings shall pay him homage,
all nations shall serve him.
For he shall rescue the poor when he cries out,
and the afflicted when he has no one to help him.
He shall have pity for the lowly and the poor;
the lives of the poor he shall save.
Reading II Eph 3:2-3a, 5-6
Brothers and sisters: You have heard of the stewardship of God’s grace that was given to me for your benefit, namely, that the mystery was made known to me by revelation. It was not made known to people in other generations as it has now been revealed to his holy apostles and prophets by the Spirit: that the Gentiles are coheirs, members of the same body, and copartners in the promise in Christ Jesus through the gospel.
Gospel Mt 2:1-12
When Jesus was born in Bethlehem of Judea, in the days of King Herod, behold, magi from the east arrived in Jerusalem, saying, “Where is the newborn king of the Jews? We saw his star at its rising and have come to do him homage.” When King Herod heard this, he was greatly troubled, and all Jerusalem with him. Assembling all the chief priests and the scribes of the people, He inquired of them where the Christ was to be born. They said to him, “In Bethlehem of Judea, for thus it has been written through the prophet: And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah; since from you shall come a ruler, who is to shepherd my people Israel.” Then Herod called the magi secretly and ascertained from them the time of the star’s appearance. He sent them to Bethlehem and said, “Go and search diligently for the child. When you have found him, bring me word, that I too may go and do him homage.” After their audience with the king they set out. And behold, the star that they had seen at its rising preceded them, until it came and stopped over the place where the child was. They were overjoyed at seeing the star, and on entering the house they saw the child with Mary his mother. They prostrated themselves and did him homage. Then they opened their treasures and offered him gifts of gold, frankincense, and myrrh. And having been warned in a dream not to return to Herod, they departed for their country by another way.
Commentary
Today we celebrate the second of four great manifestations of God in our midst. The word epiphany comes from Greek and it means a ‘showing’ or ‘manifestation’. We call today’s feast the Epiphany of the Lord, but the term could equally well be applied to the other three.
The first of these four manifestations we already celebrated on December 25, when God revealed himself to us, manifested in the form of a helpless, newly born infant. He is presented as born homeless and in poverty and surrounded by the poor and outcasts (that is what the shepherds represented). This manifestation fits in very well with the theme of Luke’s Gospel, and it is he who tells this story.
In today’s feast, we see the same recently born baby in similar circumstances, but the material and social surroundings are hardly touched on. The emphasis here, as we shall see, is different. Here are strangers, foreigners, total outsiders coming to give royal homage to this tiny child. This will be the theme of Matthew’s Gospel. “Go, therefore, make disciples of all nations.”
The third manifestation we will celebrate next Sunday, and it closes the Christmas celebration of the Incarnation. Jesus, now an adult of 30 years or so, is seen standing in a river together with a multitude of penitents. He is solemnly endorsed by the voice of God as the Son of God. “This is my dear Son, in whom I am well pleased.” This event is recorded by all the evangelists.
The fourth manifestation is found only in John’s gospel. It is not part of the Christmas liturgy but we read it on the Second Sunday during the liturgical Year C, immediately after the Christmas season. This revelation occurs during a wedding banquet (symbolising the Kingdom of love, justice and peace which is to be established through Jesus). Water (symbolising the Old Covenant) is changed into new wine (symbolising the New Covenant to be signed and sealed on the cross of Calvary). Mary (representing the Church, God’s people) is seen as the intermediary through whose request this is brought about. It is the first of seven ‘signs’ by which Jesus reveals his true identity in John’s gospel.
Story or history?
Coming back to today’s feast, we may ask is the story of the “wise men” a factual report or is it just that – a story? Primarily, it is a story. A report is concerned with hard facts – the temperature dropped to 10 degrees last night or there were 10 mm of rain yesterday. But a story, especially a biblical story, is concerned much more with meaning. In reading any Scripture story, including Gospel stories, we should not be asking, “Did it really happen like that?” Instead, we should be asking, “What does it mean? What is it saying to us?” The truth of the story is in its meaning and not in the related facts.
Epiphany
Certainly in this story the facts are extremely vague and not at all sufficient for a news report. The standard questions a reporter is expected to be able to answer are: Who? What? Why? When? Where? How? In this story it is difficult to give satisfactory answers to these questions.
Although Jesus is still an infant and still in Bethlehem, we do not know how long after his birth this incident is supposed to have taken place. We are not told because it does not matter. It is not relevant to the meaning of the story (also, compared to Mark, Matthew tends to be notoriously short on details).
Magi
Who were these “wise men” and where did they come from? In the Greek text they are called magoi, which is usually rendered in English as “Magi”. Magi were a group or caste of scholars who were associated with the interpretation of dreams, Zoroastrianism, astrology and magic (hence the name ‘Magi’). In later Christian tradition they were called kings (We three kings of Orient are…) under the influence of Psalm 72:10 (May the kings of Sheba and Seba bring gifts!), Isaiah 49:7 (Kings shall see and arise; princes, and they shall prostrate themselves) and Isaiah 60:10 (Their kings shall minister to you).
We are not told what their names were or how many of them there were. Tradition settled on three, presumably because there were three kinds of gifts. And they were also given names – Caspar, Balthasar, and Melchior. Caspar was represented as black and thus Magi were understood to represent the whole non-Jewish, Gentile world which came to Christ.
We are told, too, that they came “from the east”. This could be Persia, Eastern Syria or Arabia – or indeed any distant place. The Asian theologian, Fr Aloysius Pieris, points out the significance for Asians that it was wise men from the East, and not the local wise men, who recognised the light that led to Jesus.
A star in the east
There is talk of following a star. Was there indeed at this time a comet or supernova or some significant conjunction of planets which would be particularly meaningful to these men? As well, how does one follow a star – have you ever tried? How do you know when a star is “over the place” you are looking for? You could travel several hundred miles and the star would still be “over” you. Probably, we are wasting our time looking for some significant stellar happening. The star is rather to be seen as a symbol – a light representing Jesus as the Light of the whole world.
There really is not much to be gained in trying to pinpoint facts here. We are dealing instead with meaning, and the meaning is very clear from the general context of Matthew’s Gospel. God, in the person of Jesus, is reaching out to the whole world. More than that, the religious leaders of his own people – the chief priests and experts in the scriptures, although clearly aware of where the Messiah would be born, made no effort whatever to investigate. Yet Bethlehem was “just down the road”, so to speak, from Jerusalem.
King Herod, an ambitious and ruthless man (and that is a fact of history), was prepared to travel there, but only to wipe out even the remotest threat to his own position. These pagan foreigners, on the other hand, went to great lengths to find the “King of the Jews” and “do him homage”.
As part of that homage they offered their gifts of gold, frankincense and myrrh. The gifts seem inspired by Isaiah 60:6 quoted in today’s First Reading, “They shall bring gold and frankincense”. In later tradition, the gold came to symbolise the kingship of Christ, the incense his divine nature, and the myrrh his redemptive suffering and death. They also came to signify virtue, prayer and suffering.
No outsiders
All in all, today’s feast is telling us that for God there are no foreigners, no outsiders. From his point of view, all are equally his beloved children. We all, whatever external physical or cultural differences there may be between us, belong to one single family which has one Father, “our” Father. It means that every one of us is a brother and sister to everyone else. There is no room for discrimination of any kind based on nationality, race, religion, class or occupation. There cannot be a single exception to this position.
The facts of today’s story may be vague, but the message is loud and clear. We thank God today that there is no “Chosen People”, whether they be Jews or Christians (or even Catholics). Let us try to understand more deeply God’s closeness to us, which is also a reason for us to be close to each other. There are no outsiders. All are called – be it the Mother of Jesus, the rich and the poor, the privileged and the lonely, the healthy and the sick, the saints and the sinners.
Yet, we can become outsiders. We do that every time we make someone else an outsider, whether we do that individually, as a family, a community, or an ethnic grouping. To make even a single other person an outsider, that is, to deny them the love and respect which belongs equally to all, is to make an outsider of oneself. It is to join the ranks of the Pharisees, the chief priests and every other practitioner of bigotry.
Where are the stars?
Finally, we might ask ourselves, What are the stars in my life? The wise men saw the star and followed it. The people in Jerusalem did not. How, and to what is God calling me at this time? Where does he want me to find him, to serve and follow him? Some have their priorities already fixed, and so have stopped or have never even started to look for the real priorities, the God-sent stars in their lives. That is like first making a right turn at a crossroads, and then wondering where you should be going. Saint Ignatius Loyola, in his Spiritual Exercises, speaks of people who get married first and then ask, “What does God want me to do?
This very day, let us stop in our tracks. Obviously, at this stage there are many things which, for better or worse, we cannot change, some decisions, right or wrong, which cannot now be undone. But it is not too late to look for our star and begin following it from where we are now.
The wise men did not know where the star would lead them. They just followed it until it brought them to Bethlehem – and to Jesus. They never, I am sure, regretted their decision. If we can only have the courage and the trust to follow their example, I doubt if we will have regrets either. If we have not already done so, today is the day to make that start.
Tuesday of the First Week in Ordinary Time
Reading 1 SM 1:9-20
Hannah rose after a meal at Shiloh, and presented herself before the LORD; at the time, Eli the priest was sitting on a chair near the doorpost of the LORD’s temple. In her bitterness she prayed to the LORD, weeping copiously, and she made a vow, promising: “O LORD of hosts, if you look with pity on the misery of your handmaid, if you remember me and do not forget me, if you give your handmaid a male child, I will give him to the LORD for as long as he lives; neither wine nor liquor shall he drink, and no razor shall ever touch his head.”
As she remained long at prayer before the LORD, Eli watched her mouth, for Hannah was praying silently; though her lips were moving, her voice could not be heard. Eli, thinking her drunk, said to her, “How long will you make a drunken show of yourself? Sober up from your wine!” “It isn’t that, my lord,” Hannah answered. “I am an unhappy woman.I have had neither wine nor liquor; I was only pouring out my troubles to the LORD. Do not think your handmaid a ne’er-do-well; my prayer has been prompted by my deep sorrow and misery.”
Eli said, “Go in peace, and may the God of Israel grant you what you have asked of him.” She replied, “Think kindly of your maidservant,” and left. She went to her quarters, ate and drank with her husband, and no longer appeared downcast. Early the next morning they worshiped before the LORD, and then returned to their home in Ramah.
When Elkanah had relations with his wife Hannah, the LORD remembered her. She conceived, and at the end of her term bore a son whom she called Samuel, since she had asked the LORD for him.
Responsorial Psalm 1 Samuel 2:1, 4-5, 6-7, 8abcd
R. My heart exults in the Lord, my Savior.
“My heart exults in the LORD,
my horn is exalted in my God.
I have swallowed up my enemies;
I rejoice in my victory.”
“The bows of the mighty are broken,
while the tottering gird on strength.
The well-fed hire themselves out for bread,
while the hungry batten on spoil.
The barren wife bears seven sons,
while the mother of many languishes.”
“The LORD puts to death and gives life;
he casts down to the nether world;
he raises up again.
The LORD makes poor and makes rich;
he humbles, he also exalts.”
“He raises the needy from the dust;
from the dung heap he lifts up the poor,
To seat them with nobles
and make a glorious throne their heritage.”
Gospel Mk 1:21-28
Jesus came to Capernaum with his followers, and on the sabbath he entered the synagogue and taught. The people were astonished at his teaching, for he taught them as one having authority and not as the scribes. In their synagogue was a man with an unclean spirit; he cried out, "What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are–the Holy One of God!" Jesus rebuked him and said, "Quiet! Come out of him!" The unclean spirit convulsed him and with a loud cry came out of him. All were amazed and asked one another, "What is this? A new teaching with authority. He commands even the unclean spirits and they obey him." His fame spread everywhere throughout the whole region of Galilee.
From Catholic Daily Reflections
As we enter into this First Week of Ordinary Time, we are given the image of Jesus teaching in the synagogue. And as He teaches, it’s clear that there is something special about Him. He is one who teaches with a new authority.
This statement in Mark’s Gospel contrasts Jesus with the scribes who apparently teach without this unmistakable authority. This statement should not go unnoticed.
Jesus exercised His authority in His teaching not so much because He wanted to, but because He had to. This is who He is. He is God and when He speaks He speaks with the authority of God. He speaks in such a way that people know His words have transforming meaning. His words effect change in people’s lives.
This should invite each one of us to reflect upon the authority of Jesus in our lives. Do you notice His authority spoken to you? Do you see His words, spoken in Sacred Scripture, having an effect upon your life?
Reflect, today, upon this image of Jesus teaching in the synagogue. Know that the “synagogue” represents your own soul and that Jesus desires to be there speaking to you with authority. Let His words sink in and change your life.
Lord, I open myself to You and Your voice of authority. Help me to allow You to speak with clarity and truth. As You do, help me to be open to allowing You to change my life. Jesus, I trust in You.
Another Reflection from Living Space
Today's passage is the first part of a day in the life of Jesus in which he carries out the main activities of his mission – teaching and healing. He goes to Capernaum, the centre of much of his work, and on a Sabbath day, like every observant Jew, goes to the synagogue. And, like any Jews who wishes to do so, he addresses the congregation.
He begins to teach the people. Much of Jesus' work will consist of teaching, of communicating his message, his vision of life. People are deeply impressed because, unlike the Scribes, he speaks with authority. The Scribes could only interpret, give the meaning of the Scripture. Jesus spoke in his own right. Jesus speaks in the best tradition of the great prophets. But there is more. Jesus' authority is empowering and liberating, it is not oppressive or subjugating. He will say in John’s gospel: "The truth will make you free."
Right there in the synagogue was a man possessed by an “unclean” spirit. It was called ‘unclean’ because of its basic resistance to the holiness of God. This was a world where many unexplained symptoms in people were attributed to evil powers and were often believed to be the punishment for sinful behaviour. The spirit resented the presence of Jesus. "I know who you are: the Holy One of God". It was believed that, by giving a hostile spirit its exact name, one could have power over him. But Jesus silences the evil spirit and tells it to come out of the man, who experiences a kind of fit and cries out.
Again the people are amazed at the power and authority of this man Jesus. He has new teaching and can give orders to evil spirits. The question is being asked: “Just who is this man?” It is a question that is the underlying theme of the first half of this gospel. It for us to submit ourselves to the same empowering authority of Jesus, to listen to his teaching by steeping ourselves in his Gospel message and experiencing his healing and liberation in our lives.
Wednesday of the First Week in Ordinary Time
Reading 1 SM 3:1-10, 19-20
During the time young Samuel was minister to the LORD under Eli, a revelation of the LORD was uncommon and vision infrequent. One day Eli was asleep in his usual place. His eyes had lately grown so weak that he could not see. The lamp of God was not yet extinguished, and Samuel was sleeping in the temple of the LORD where the ark of God was. The LORD called to Samuel, who answered, “Here I am.” Samuel ran to Eli and said, “Here I am. You called me.” “I did not call you,” Eli said. “Go back to sleep.”
So he went back to sleep. Again the LORD called Samuel, who rose and went to Eli. “Here I am,” he said. “You called me.” But Eli answered, “I did not call you, my son. Go back to sleep.”
At that time Samuel was not familiar with the LORD, because the LORD had not revealed anything to him as yet. The LORD called Samuel again, for the third time. Getting up and going to Eli, he said, Here I am. You called me.”
Then Eli understood that the LORD was calling the youth. So Eli said to Samuel, “Go to sleep, and if you are called, reply, ‘Speak, LORD, for your servant is listening.’”
When Samuel went to sleep in his place, the LORD came and revealed his presence, calling out as before, “Samuel, Samuel!” Samuel answered, “Speak, for your servant is listening.”
Samuel grew up, and the LORD was with him, not permitting any word of his to be without effect. Thus all Israel from Dan to Beersheba came to know that Samuel was an accredited prophet of the LORD.
Responsorial Psalm 40:2 and 5, 7-8a, 8b-9, 10
R. (8a and 9a) Here am I, Lord; I come to do your will.
I have waited, waited for the LORD,
and he stooped toward me and heard my cry.
Blessed the man who makes the LORD his trust;
who turns not to idolatry
or to those who stray after falsehood.
Sacrifice or oblation you wished not,
but ears open to obedience you gave me.
Burnt offerings or sin-offerings you sought not;
then said I, “Behold I come.”
“In the written scroll it is prescribed for me.
To do your will, O my God, is my delight,
and your law is within my heart!”
I announced your justice in the vast assembly;
I did not restrain my lips, as you, O LORD, know.
Gospel Mk 1:29-39
On leaving the synagogue Jesus entered the house of Simon and Andrew with James and John. Simon's mother-in-law lay sick with a fever. They immediately told him about her. He approached, grasped her hand, and helped her up. Then the fever left her and she waited on them.
When it was evening, after sunset, they brought to him all who were ill or possessed by demons. The whole town was gathered at the door. He cured many who were sick with various diseases, and he drove out many demons, not permitting them to speak because they knew him.
Rising very early before dawn, he left and went off to a deserted place, where he prayed. Simon and those who were with him pursued him and on finding him said, "Everyone is looking for you." He told them, "Let us go on to the nearby villages that I may preach there also. For this purpose have I come."
So he went into their synagogues, preaching and driving out demons throughout the whole of Galilee.
Commentary:
Our gospel for today is a continuation of the gospel from yesterday. Both passage describe a day in the life of the public ministry of Jesus. It was still the Sabbath and, after the synagogue service, Jesus now goes to the house of his two disciples, Simon and Andrew in Capernaum. (As it was the Sabbath, people could not go very far or do anything which could be labelled ‘work’.)
In the house Jesus finds Peter's mother-in-law confined to bed because of a fever. When he is told about it, he immediately goes to see her, takes her by the hand, lifts her up and heals her. Immediately, she gets up and begins to serve them. This is not simply because that is the role of a woman in the home. Rather it is a way of saying that it is the role of the whole Christian – man or woman – to serve. Healing is not just to make one well but to enable one to become again an active, serving member of the community.
In the evening, once the Sabbath was over, people were free to move around. So large numbers come seeking out Jesus to be healed of their sicknesses and to be freed from the power of evil spirits. “The whole town was gathered at the door.” That is the door of the house where Jesus was.
Many times we will see a reference to the “house” where Jesus is. It seems to be a symbol of the place where Jesus is gathered with those who are close to him, a symbol of a Christian community, of the church. When the poor and the sick and unfree no longer come to the doors of our community seeking healing and wholeness, we need to reflect on the quality of our Christian witness.
The following morning, Jesus leaves, goes to the hills to be alone and to pray. His disciples come in search of him. “Everyone is looking for you,” they tell him. Although there are many demands being made on him by the people of Capernaum, Jesus needs time for himself to renew his spiritual energy and be in contact with his Father, and has to think of the needs of other people as well.
Jesus may have been the Son of God but he could only be in one place at a time and, during those three years of public life, he really only reached a very small number of people. To reach the rest, he needed and still needs our help.
When Jesus returns from his prayer he does not go back to Capernaum, although there were certainly more people to be healed and helped there. Instead he went on to synagogues all over Galilee proclaiming his message of the Kingdom and making it a reality by healing the sick and liberating those controlled by evil forces.
This scene brings up the importance for us of availability. We do need to be available to all those who are in genuine need. At the same time, there is what we might call the ‘poverty of availability’. No matter how generous and self-giving we are we can only give so much. We need to find a balance between people’s needs and our limited resources. We do not help people by working ourselves to the point of ‘burnout’. We also need ‘quality time’ to be with God, to pray and to reflect on our priorities. Jesus gives us an excellent example here.
Thursday of the First Week in Ordinary Time
Reading 1 SM 4:1-11
The Philistines gathered for an attack on Israel. Israel went out to engage them in battle and camped at Ebenezer, while the Philistines camped at Aphek. The Philistines then drew up in battle formation against Israel. After a fierce struggle Israel was defeated by the Philistines, who slew about four thousand men on the battlefield. When the troops retired to the camp, the elders of Israel said, “Why has the LORD permitted us to be defeated today by the Philistines? Let us fetch the ark of the LORD from Shiloh that it may go into battle among us and save us from the grasp of our enemies.”
So the people sent to Shiloh and brought from there the ark of the LORD of hosts, who is enthroned upon the cherubim. The two sons of Eli, Hophni and Phinehas, were with the ark of God. When the ark of the LORD arrived in the camp, all Israel shouted so loudly that the earth resounded. The Philistines, hearing the noise of shouting, asked, “What can this loud shouting in the camp of the Hebrews mean?” On learning that the ark of the LORD had come into the camp, the Philistines were frightened. They said, “Gods have come to their camp.” They said also, “Woe to us! This has never happened before. Woe to us! who can deliver us from the power of these mighty gods? These are the gods that struck the Egyptians with various plagues and with pestilence. Take courage and be manly, Philistines; otherwise you will become slaves to the Hebrews, as they were your slaves. So fight manfully!”
The Philistines fought and Israel was defeated; every man fled to his own tent. It was a disastrous defeat, in which Israel lost thirty thousand foot soldiers. The ark of God was captured, and Eli’s two sons, Hophni and Phinehas, were among the dead.
Responsorial Psalm 44:10-11, 14-15, 24-25
R. (27b) Redeem us, Lord, because of your mercy.
Yet now you have cast us off and put us in disgrace,
and you go not forth with our armies.
You have let us be driven back by our foes;
those who hated us plundered us at will.
You made us the reproach of our neighbors,
the mockery and the scorn of those around us.
You made us a byword among the nations,
a laughingstock among the peoples.
Why do you hide your face,
forgetting our woe and our oppression?
For our souls are bowed down to the dust,
our bodies are pressed to the earth.
Gospel Mk 1:40-45
A leper came to him and kneeling down begged him and said, "If you wish, you can make me clean." Moved with pity, he stretched out his hand, touched the leper, and said to him, "I do will it. Be made clean." The leprosy left him immediately, and he was made clean. Then, warning him sternly, he dismissed him at once. Then he said to him, "See that you tell no one anything, but go, show yourself to the priest and offer for your cleansing what Moses prescribed; that will be proof for them." The man went away and began to publicize the whole matter. He spread the report abroad so that it was impossible for Jesus to enter a town openly. He remained outside in deserted places, and people kept coming to him from everywhere.
Commentary on Mark 1:40-45
This healing story does not actually belong to that “Day in the life of Jesus” which we reflected on over the past two days.
Lepers were among the most piteous of people in scriptural times. Although little was known of the origin of the sickness, it was clearly known to be contagious and therefore greatly feared. The only solution was to isolate the victim and not allow him/her to approach people. So, apart from the appalling physical disintegration of body and limbs, there was the social ostracism, the contempt and the fear which the victim engendered.
What was probably even more tragic was that many who were branded as lepers were suffering from some other ailment, which may not have been contagious at all – such as ulcers, cancer or other skin diseases (some of them perhaps purely psychosomatic). The signs for diagnosis are given in chapter 13 of the Book of Leviticus and, by our standards today, are rather primitive indeed. The room for a wrong diagnosis was huge. It was a question of being safe rather than sorry.
The leper in the story indicates his great faith and trust in Jesus, a necessary and sufficient condition for healing in the Gospel. “If you wish, you can make me clean,” he says. He knows this because he has undoubtedly seen or heard of what others have experienced.
Jesus is filled with a deep sense of compassion for the man's plight. Highlighting the emotional feelings of Jesus is a characteristic of Mark’s gospel and is seldom found in Matthew. What Jesus feels is compassion not just pity. In pity we feel sorry for the person; in compassion, we enter into the feelings of the other, we empathise with their experience. And in doing so Jesus does the unthinkable – he reaches out to touch the leper. This must have been a healing act in itself. The leper was by definition untouchable. “I do will it.” says Jesus, “Be made clean.” The man is immediately healed.
But that is not the end of the story because the man has still to be reintegrated into the community – this is the second part of the healing process. He is told to go to the priests to make the customary offering of thanksgiving. They will examine him and then pronounce him fit to re-enter society.
He is also told not to say anything to anyone about it. Jesus wanted no sensationalism. But how could the man refrain from telling everybody about his wonderful experience of coming in contact with the whole-making power of Jesus? He becomes an ardent evangeliser, a spreader of good news – something we are all called to be.
What is the outcome of our experience of knowing Jesus? How come we do not have the enthusiasm of this man? It is worth noting that that experience was the result of his first having been the victim of a terrible cross. It is often in our crosses that grace appears.
Once again, Jesus goes out into the desert to avoid the enthusiastic crowds. Jesus was not interested in having “fans”, only genuine followers. He would not be ready until his full identity was recognized. That would only happen as he hung dying on the cross (Mark 15:39)
Before we leave this story, we may ask who are the lepers in our society today? One very obvious group are those who have contracted contagious diseases like HIV/AIDS and other sexually transmitted diseases which are becoming ever more widespread. Even though these are of little danger to most people who have no physical contact, the victims are often rejected in fear or disgust or embarrassment by family members, friends, employers, colleagues, even medical people.
There are also people like homosexuals. If many of them are not lepers it is simply because they dare not reveal their orientation. They dare not do so because they are most likely to be "leper-ised" by even family and friends. There are other marginal groups – nomadic groups like Romanies, drug addicts, poor single mothers, the homeless, alcoholics… Indeed, we have many lepers among us. Let us examine our attitudes today and revise them if necessary.
Friday of the First Week in Ordinary Time
Reading 11 SM 8:4-7, 10-22A
All the elders of Israel came in a body to Samuel at Ramah and said to him, “Now that you are old, and your sons do not follow your example, appoint a king over us, as other nations have, to judge us.”
Samuel was displeased when they asked for a king to judge them. He prayed to the LORD, however, who said in answer: “Grant the people’s every request. It is not you they reject, they are rejecting me as their king.” Samuel delivered the message of the LORD in full to those who were asking him for a king. He told them: “The rights of the king who will rule you will be as follows: He will take your sons and assign them to his chariots and horses, and they will run before his chariot. He will also appoint from among them his commanders of groups of a thousand and of a hundred soldiers. He will set them to do his plowing and his harvesting, and to make his implements of war and the equipment of his chariots. He will use your daughters as ointment makers, as cooks, and as bakers. He will take the best of your fields, vineyards, and olive groves, and give them to his officials. He will tithe your crops and your vineyards, and give the revenue to his eunuchs and his slaves. He will take your male and female servants, as well as your best oxen and your asses, and use them to do his work. He will tithe your flocks and you yourselves will become his slaves. When this takes place, you will complain against the king whom you have chosen, but on that day the LORD will not answer you.”
The people, however, refused to listen to Samuel’s warning and said, “Not so! There must be a king over us. We too must be like other nations, with a king to rule us and to lead us in warfare and fight our battles.”
When Samuel had listened to all the people had to say, he repeated it to the LORD, who then said to him, “Grant their request and appoint a king to rule them.”
Responsorial Psalm 89:16-17, 18-19
R. (2) For ever I will sing the goodness of the Lord.
Blessed the people who know the joyful shout;
in the light of your countenance, O LORD, they walk.
At your name they rejoice all the day,
and through your justice they are exalted.
For you are the splendor of their strength,
and by your favor our horn is exalted.
For to the LORD belongs our shield,
and to the Holy One of Israel, our King.
Gospel Mk 2:1-12
When Jesus returned to Capernaum after some days, it became known that he was at home. Many gathered together so that there was no longer room for them, not even around the door, and he preached the word to them. They came bringing to him a paralytic carried by four men. Unable to get near Jesus because of the crowd, they opened up the roof above him. After they had broken through, they let down the mat on which the paralytic was lying. When Jesus saw their faith, he said to him, "Child, your sins are forgiven." Now some of the scribes were sitting there asking themselves, "Why does this man speak that way? He is blaspheming. Who but God alone can forgive sins?" Jesus immediately knew in his mind what they were thinking to themselves, so he said, "Why are you thinking such things in your hearts? Which is easier, to say to the paralytic, 'Your sins are forgiven,' or to say, 'Rise, pick up your mat and walk'? But that you may know that the Son of Man has authority to forgive sins on earth" –he said to the paralytic, "I say to you, rise, pick up your mat, and go home." He rose, picked up his mat at once, and went away in the sight of everyone. They were all astounded and glorified God, saying, "We have never seen anything like this."
Commentary on Mark 2:1-12
After some days Jesus returns to Capernaum from his refuge in the desert. Immediately the crowds gather in and around the house where he is staying. It is so crowded that there is no room to get in or out. The ‘house’ is not identified and it is not important. In the early Christian communities, they gathered in one house to celebrate the Eucharist. Jesus was there among them. Some people are inside the house with Jesus, others are still on the outside.
Then, four men arrived carrying a paralytic friend. They were anxious to get to Jesus.
Seeing no way in, they went up by the outside staircase on to the flat roof, removed a few tiles and let the man down right at the feet of Jesus.
Jesus is touched by their faith, trust and confidence in him. It is one of the essential conditions for healing. Jesus says to the paralysed man, “Child, your sins are forgiven.” This must have come as a surprising statement to the paralytic. He had come for healing, not forgiveness. Some scribes who were also present where not only surprised they were deeply shocked. “Why does this man [note the level of contempt] speak that way? Only God can forgive sins." They are perfectly right but their eyes are closed to drawing the obvious conclusion. They don’t see because they do not want to see, because – even worse – they think they can see. (We meet Christians like that too, who are convinced they and they alone are in sole possession of the ‘truth’.)
Jesus then challenges them. “Which is easier to say: ‘Your sins are forgiven’ or ‘Get up, pick up your bed and walk’.” Then he tells the sick man, “Rise, pick up your mat and go home.” Of course, telling a person their sins are forgiven is certainly easier but does the fact that Jesus could heal the paralytic instantly, also mean that his sins were forgiven?
We need to realise the close links the Jews of the time made between sin and sickness. Many kinds of sickness were seen as punishment for personal sin or even the sins of parents. (See the story of the man born blind in John’s gospel, chap. 9.) This man then was understood to be paralyzed because of some sin in his life. If Jesus could clearly remove the illness, then the cause of the illness was also being taken away. In so doing, Jesus makes it clear that in forgiving the man's sin he was not blaspheming. He was what he claimed to be.
In these times, we are beginning to realise that there can be a link between our sicknesses and the way we act and relate with people. We know that there is a mutual influence between our thinking and our attitudes, feelings and behaviour. Many sicknesses are known to be psychosomatic, the result of stress or an imbalance in our relationships with others, our work, our environment. The words holiness, wholeness, health and healing all have a common root. The whole person, one in whom all parts are in perfect harmony, is the truly holy person.
That wholeness is something we need to pray and work for. The paralysed man represents all those who are paralysed in other ways, who are not able to behave with the freedom that a well-integrated person has. And that integration and wholeness concerns our relations with others, with ourselves, with our environment and, of course, with God.
Monday of the Second Week in Ordinary Time
Reading 1: 1 Sm 15:16-23
Samuel said to Saul: “Stop! Let me tell you what the LORD said to me last night.” Saul replied, “Speak!” Samuel then said: “Though little in your own esteem, are you not leader of the tribes of Israel? The LORD anointed you king of Israel and sent you on a mission, saying, ‘Go and put the sinful Amalekites under a ban of destruction. Fight against them until you have exterminated them.’ Why then have you disobeyed the LORD? You have pounced on the spoil, thus displeasing the LORD.” Saul answered Samuel: “I did indeed obey the LORD and fulfill the mission on which the LORD sent me. I have brought back Agag, and I have destroyed Amalek under the ban. But from the spoil the men took sheep and oxen, the best of what had been banned, to sacrifice to the LORD their God in Gilgal.” But Samuel said: “Does the LORD so delight in burnt offerings and sacrifices as in obedience to the command of the LORD? Obedience is better than sacrifice, and submission than the fat of rams. For a sin like divination is rebellion, and presumption is the crime of idolatry. Because you have rejected the command of the LORD, he, too, has rejected you as ruler.”
Responsorial Psalm 50:8-9, 16bc-17, 21 and 23
R. (23b) To the upright I will show the saving power of God.
“Not for your sacrifices do I rebuke you,
for your burnt offerings are before me always.
I take from your house no bullock,
no goats out of your fold.”
“Why do you recite my statutes,
and profess my covenant with your mouth,
Though you hate discipline
and cast my words behind you?”
“When you do these things, shall I be deaf to it?
Or do you think that I am like yourself?
I will correct you by drawing them up before your eyes.
He that offers praise as a sacrifice glorifies me;
and to him that goes the right way I will show the salvation of God.”
Gospel Mk 2:18-22
The disciples of John and of the Pharisees were accustomed to fast. People came to Jesus and objected, “Why do the disciples of John and the disciples of the Pharisees fast, but your disciples do not fast?” Jesus answered them, “Can the wedding guests fast while the bridegroom is with them? As long as they have the bridegroom with them they cannot fast. But the days will come when the bridegroom is taken away from them, and then they will fast on that day. No one sews a piece of unshrunken cloth on an old cloak. If he does, its fullness pulls away, the new from the old, and the tear gets worse. Likewise, no one pours new wine into old wineskins. Otherwise, the wine will burst the skins, and both the wine and the skins are ruined. Rather, new wine is poured into fresh wineskins.”
Commentary on Mark 2:18-22
The disciples of John the Baptist and the Pharisees fasted. It was a sign of a deeper commitment to the service of God. How come then that the disciples of Jesus were not fasting? In their defense, Jesus speaks a kind of parable. A wedding feast is no time for the attendants on the bridegroom to be fasting. It is a time for joy and celebration. Jesus is clearly the bridegroom and his disciples the attendants. A time will come when the bridegroom will no longer be visibly with them, then there will be times when fasting will be appropriate.
Jesus continues with another image. No one uses a piece of new, strong cloth to patch an old garment. At the first sign of stress, the new patch will pull and tear the weaker, old cloth. Similarly, no one puts new, fermenting wine in old, used wineskins. When the wine ferments and expands the old skins have no more stretch and will burst. The skins are ruined and the wine lost.
In both images Jesus is saying that he and his teaching and the Way he is proposing cannot be judged by the old, traditional standards. Jesus has brought about a radical shift in the ways we are to relate to God and to each other. The traditional ways identified with the Pharisees and with John the Baptist was basically one where loyalty to God was expressed through strict observation of laws and external practices of commitment like fasting. The Way of Jesus is quite different. It is primarily interior rather than just exterior. It is ultimately rooted in relationships based on love, a love that always seeks the well-being of the other. If we judge what Jesus does by the old ways, we will have difficulties. We need, as Paul says, “to have the mind of Christ”.
This is still relevant in our Church today. There are many who still are living their Catholic life with the Pharisee mind-set. Several decades after the Second Vatican Council, there are still people who have not understood the radical shift in thinking which it introduced. In the liturgy, for instance, the changes in many places are often just cosmetic, on the surface. There are people still “go to Mass” (note the expression) with basically unchanged attitudes or understanding. Others try to cling to the “old days” – Tridentine Masses, continuing to eat fish on Friday, following old devotions (some of which border on the superstitious).
There is still a good deal of individualism and “saving my soul”, staying in “the state of grace to get to heaven” mentality. There are people who still see sin as primarily the breaking of laws and rules rather than a breakdown in loving relationships with God, with others, with self. It is possible to be perfectly ‘orthodox’, affirming the doctrinal teaching of the Church to the last detail and yet be devoid of love in the way one’s life is lived and showing very little concern for the needy of this world. Sad to say, Pharisaism is alive and well. But it is like trying to force the new thinking of the Vatican Council into the old wineskins of past behaviour.
The new wine of Jesus’ teaching needs to be contained in new wineskins. And part of the problems of the Church in certain parts of the world where Christians are falling away can be traced to our unwillingness to let go of old wineskins.
Tuesday of the Second Week in Ordinary Time
Reading 1 SM 16:1-13
The LORD said to Samuel: “How long will you grieve for Saul, whom I have rejected as king of Israel? Fill your horn with oil, and be on your way. I am sending you to Jesse of Bethlehem, for I have chosen my king from among his sons.” But Samuel replied: “How can I go? Saul will hear of it and kill me.” To this the LORD answered: “Take a heifer along and say, ‘I have come to sacrifice to the LORD.’ Invite Jesse to the sacrifice, and I myself will tell you what to do; you are to anoint for me the one I point out to you.” Samuel did as the LORD had commanded him. When he entered Bethlehem, the elders of the city came trembling to meet him and inquired, “Is your visit peaceful, O seer?” He replied: “Yes! I have come to sacrifice to the LORD. So cleanse yourselves and join me today for the banquet.” He also had Jesse and his sons cleanse themselves and invited them to the sacrifice. As they came, he looked at Eliab and thought, “Surely the LORD’s anointed is here before him.” But the LORD said to Samuel: “Do not judge from his appearance or from his lofty stature, because I have rejected him. Not as man sees does God see, because he sees the appearance but the LORD looks into the heart.” Then Jesse called Abinadab and presented him before Samuel, who said, “The LORD has not chosen him.” Next Jesse presented Shammah, but Samuel said, “The LORD has not chosen this one either.” In the same way Jesse presented seven sons before Samuel, but Samuel said to Jesse, “The LORD has not chosen any one of these.” Then Samuel asked Jesse, “Are these all the sons you have?” Jesse replied, “There is still the youngest, who is tending the sheep.” Samuel said to Jesse, “Send for him; we will not begin the sacrificial banquet until he arrives here.” Jesse sent and had the young man brought to them. He was ruddy, a youth handsome to behold and making a splendid appearance. The LORD said, “There–anoint him, for this is he!” Then Samuel, with the horn of oil in hand, anointed him in the midst of his brothers; and from that day on, the Spirit of the LORD rushed upon David. When Samuel took his leave, he went to Ramah.
Responsorial Psalm 89:20, 21-22, 27-28
R. (21a) I have found David, my servant.
Once you spoke in a vision,
and to your faithful ones you said:
“On a champion I have placed a crown;
over the people I have set a youth.”
“I have found David, my servant;
with my holy oil I have anointed him,
That my hand may be always with him,
and that my arm may make him strong.”
“He shall say of me, ‘You are my father,
my God, the Rock, my savior.’
And I will make him the first-born,
highest of the kings of the earth.”
Gospel mk 2:23-28
As Jesus was passing through a field of grain on the sabbath, his disciples began to make a path while picking the heads of grain. At this the Pharisees said to him, “Look, why are they doing what is unlawful on the sabbath?” He said to them, “Have you never read what David did when he was in need and he and his companions were hungry? How he went into the house of God when Abiathar was high priest and ate the bread of offering that only the priests could lawfully eat, and shared it with his companions?” Then he said to them, “The sabbath was made for man, not man for the sabbath. That is why the Son of Man is lord even of the sabbath.”
Commentary on Mark 2:23-28
Today we have a third confrontation between Jesus and the Pharisees on the place of the Law in people’s lives. His disciples are accused of violating the Sabbath by picking ears of corn as they walked through a cornfield. Stealing was not involved as such “gleaning”, especially by the hungry poor, was tolerated. But the Law forbade reaping on the Sabbath. One could hardly call what the disciples were doing as ‘reaping’ but with the casuistic mind of the Pharisees and teachers of the Law the bias was on the side of safety. The perfect observer of the Law would not do anything that could even be regarded in the slightest as a violation.
Jesus solves the issue by appealing to the Hebrew Testament, which, of course, the Pharisees recognized as the word of God. He reminded them how King David and his followers, because they were hungry, went into the house of God and took the loaves of offering, even though only the priests were allowed to eat them.
Jesus then enunciates the principle that “the Sabbath was made for people and not people for the Sabbath” and secondly that Jesus is master of the Sabbath.
The first principle is a very important one, namely, that all laws are for people and not vice versa. They are not ends in themselves and moral perfection is not in their literal observance. The hunger of David and his men transcended a religious regulation (that only the priests could eat the bread of offering). For the Jews of Jesus’ time, virtue was in perfect observance of the Law. For Jesus, observance of the Law was only perfect when it was for the good of others and oneself.
The second principle was that Jesus, as the Son of God, was not bound by human laws, however lofty their motive.
We would do well to remember those principles in the living out of our Christian faith.
It is possible to lead rule-centred Christian lives rather than love- and people-centred.
There is only one law in our faith: Love one another as I have loved you. Even God will not violate that law because God IS love. Any law which, in a particular situation, does not serve this primary law can be set aside and should be set aside. Positive laws are necessary for smooth functioning in society but they are never absolute.
Wednesday of the Second week in Ordinary Time
Reading 1 SM 17:32-33, 37, 40-51
David spoke to Saul: “Let your majesty not lose courage. I am at your service to go and fight this Philistine.” But Saul answered David, “You cannot go up against this Philistine and fight with him, for you are only a youth, while he has been a warrior from his youth.”
David continued: “The LORD, who delivered me from the claws of the lion and the bear, will also keep me safe from the clutches of this Philistine.” Saul answered David, “Go! the LORD will be with you.” Then, staff in hand, David selected five smooth stones from the wadi and put them in the pocket of his shepherd’s bag. With his sling also ready to hand, he approached the Philistine. With his shield bearer marching before him, the Philistine also advanced closer and closer to David. When he had sized David up, and seen that he was youthful, and ruddy, and handsome in appearance, the Philistine held David in contempt. The Philistine said to David, “Am I a dog that you come against me with a staff?” Then the Philistine cursed David by his gods and said to him, “Come here to me, and I will leave your flesh for the birds of the air
and the beasts of the field.” David answered him: “You come against me with sword and spear and scimitar, but I come against you in the name of the LORD of hosts, the God of the armies of Israel that you have insulted. Today the LORD shall deliver you into my hand; I will strike you down and cut off your head. This very day I will leave your corpse and the corpses of the Philistine army for the birds of the air and the beasts of the field; thus the whole land shall learn that Israel has a God. All this multitude, too, shall learn that it is not by sword or spear that the LORD saves. For the battle is the LORD’s and he shall deliver you into our hands.” The Philistine then moved to meet David at close quarters, while David ran quickly toward the battle line in the direction of the Philistine. David put his hand into the bag and took out a stone,
hurled it with the sling, and struck the Philistine on the forehead. The stone embedded itself in his brow, and he fell prostrate on the ground. Thus David overcame the Philistine with sling and stone; he struck the Philistine mortally, and did it without a sword.
Then David ran and stood over him; with the Philistine’s own sword which he drew from its sheath he dispatched him and cut off his head.
Responsorial Psalm Ps 144:1b, 2, 9-10
R. (1) Blessed be the Lord, my Rock!
Blessed be the LORD, my rock,
who trains my hands for battle, my fingers for war.
My refuge and my fortress,
my stronghold, my deliverer,
My shield, in whom I trust,
who subdues my people under me.
O God, I will sing a new song to you;
with a ten-stringed lyre I will chant your praise,
You who give victory to kings,
and deliver David, your servant from the evil sword
Gospel Mk 3:1-6
Jesus entered the synagogue. There was a man there who had a withered hand. They watched Jesus closely to see if he would cure him on the sabbath so that they might accuse him. He said to the man with the withered hand, “Come up here before us.” Then he said to the Pharisees, “Is it lawful to do good on the sabbath rather than to do evil, to save life rather than to destroy it?” But they remained silent. Looking around at them with anger and grieved at their hardness of heart, Jesus said to the man, “Stretch out your hand.” He stretched it out and his hand was restored. The Pharisees went out and immediately took counsel with the Herodians against him to put him to death.
Commentary on Mark 3:1-6
Once again we see Jesus in confrontation with the religious leaders. It follows the same pattern as before between him and his critics, here simply referred to as “they”. It is quite clear who “they” are.
The scene is in the local synagogue. Once again “they” were looking for evidence with which to convict Jesus. They were watching to see if Jesus would cure a man with a withered hand on a sabbath day. There is every likelihood that the man was “planted” in what the Americans call a “set up”. To use a sick person in this way was really despicable.
There is no doubt that Jesus is fully aware of what is happening. Unhesitatingly, he tells the man to come out and stand in the middle of the assembly. Then he puts his question: “Is it against the law on the sabbath to do good, or to do evil? to save life, or to kill?”
His opponents are reduced to silence. They have neither the honesty nor the integrity to give the obvious answer to the question. In another example of how Jesus shows his feelings, we are told that he was both grieved and angry at their stubborn attitude. Grieved because their attitude was so inappropriate for people who believed they were close to God. Angry because of the terrible injustice they were prepared to impose on this man. In their book, no suffering justified breaking the Law. But for Jesus it is not a matter of keeping or breaking laws but of doing good.
He tells the man to stretch out his withered arm and it is completely cured. The Pharisees – humiliated – immediately went out and began to plot with the Herodians to get rid of Jesus. The Pharisees needed the help of the Herodians, who were supporters of Herod Antipas, the tetrarch of Galilee and Perea, if they were to take action against Jesus. This strange alliance shows the extent of the Pharisees’ anger and blinding hatred. The Herodians represented everything the Pharisees despised. It would be like an alliance between Margaret Thatcher and Fidel Castro!
The story once again highlights the difference between morality and law. It was against the Law to do healing work on the sabbath (and even in our society doctors do not normally work on Sundays). This was because, in normal circumstances, the attention of a doctor might involve extensive treatment. But here the healing is done in a moment. Can it be called work? Can it be seen as a violation of the spirit of the sabbath?
In this particular case, where the situation was chronic and causing no immediate distress to the man, it is worth noting that the healing could easily have taken place on another day. But Jesus uttered a principle that transcends all positive law: It is always justified to go what is good, provided no greater good is denied. Similarly, no truly loving act can ever be sinful even though it may violate a law. All laws, except for the law of love, are relative.
The Law about healing on the sabbath had good intentions and was part of the observance of the Lord’s day but it was being absolutised by the Pharisees. It is a tendency in our Christian life which we must also avoid. Even the law about being at Mass on Sunday can be absolutised. Sometimes there are pressing needs e.g. the care of a sick person or a child which can override the law about Sunday Mass.
Christianity is about loving relationships not about conformity to laws. “If I have not love, I am nothing” says St Paul.
Thursday of the Second week in Ordinary Time
Reading 1 SM 18:6-9; 19:1-7
When David and Saul approached (on David’s return after slaying the Philistine), women came out from each of the cities of Israel to meet King Saul, singing and dancing, with tambourines, joyful songs, and sistrums. The women played and sang:
“Saul has slain his thousands, and David his ten thousands.” Saul was very angry and resentful of the song, for he thought: “They give David ten thousands, but only thousands to me. All that remains for him is the kingship.” And from that day on, Saul was jealous of David. Saul discussed his intention of killing David with his son Jonathan and with all his servants. But Saul’s son Jonathan, who was very fond of David, told him: “My father Saul is trying to kill you. Therefore, please be on your guard tomorrow morning; get out of sight and remain in hiding. I, however, will go out and stand beside my father in the countryside where you are, and will speak to him about you. If I learn anything, I will let you know.”
Jonathan then spoke well of David to his father Saul, saying to him: “Let not your majesty sin against his servant David,
for he has committed no offense against you, but has helped you very much by his deeds. When he took his life in his hands and slew the Philistine, and the LORD brought about a great victory for all Israel through him, you were glad to see it. Why, then, should you become guilty of shedding innocent blood by killing David without cause?” Saul heeded Jonathan’s plea and swore, “As the LORD lives, he shall not be killed.” So Jonathan summoned David and repeated the whole conversation to him. Jonathan then brought David to Saul, and David served him as before.
Responsorial Psalm 56:2-3, 9-10a, 10b-11, 12-13
R. (5b) In God I trust; I shall not fear.
Have mercy on me, O God, for men trample upon me;
all the day they press their attack against me.
My adversaries trample upon me all the day;
yes, many fight against me.
My wanderings you have counted;
my tears are stored in your flask;
are they not recorded in your book?
Then do my enemies turn back,
when I call upon you.
Now I know that God is with me.
In God, in whose promise I glory,
in God I trust without fear;
what can flesh do against me?
I am bound, O God, by vows to you;
your thank offerings I will fulfill.
For you have rescued me from death,
my feet, too, from stumbling;
that I may walk before God in the light of the living.
Gospel Mk 3:7-12
Jesus withdrew toward the sea with his disciples. A large number of people followed from Galilee and from Judea. Hearing what he was doing, a large number of people came to him also from Jerusalem, from Idumea, from beyond the Jordan, and from the neighborhood of Tyre and Sidon. He told his disciples to have a boat ready for him because of the crowd, so that they would not crush him. He had cured many and, as a result, those who had diseases were pressing upon him to touch him. And whenever unclean spirits saw him they would fall down before him and shout, “You are the Son of God.” He warned them sternly not to make him known.
Commentary on Mark 3:7-12
This is a summary text indicating the tremendous drawing power of Jesus with the ordinary people. It is in stark contrast with the preceding passages of conflict with the religious leaders who were out to destroy him. People were coming not only from Galilee, where Jesus was living and working, but from Jerusalem and Judea in the south, from across the river Jordan and even from Gentile regions like Tyre and Sidon. They came because of all they had heard about what he was doing.
So great were the crowds that Jesus had to ask his disciples to get a boat so that he would not be crushed. Huge numbers of people, who had heard of his healing powers, wanted to touch him. They felt that was enough to be healed. Some, possessed by evil spirits, fell down before him and called out, “You are the Son of God!” Jesus warned them to keep silent. As mentioned before, this call was not a confession of faith but an attempt to turn aside the threatening power of Jesus by using the exact name of the opposing ‘spirit’.
Jesus knew that the people were not ready for this revelation of his identity. Their attitudes were still largely superficial. They were coming for their own immediate needs and not as true followers. They came to get, not to give or share.
Nevertheless, Jesus would not turn them away. He knew that they had great needs which only he could satisfy. He was full of compassion for them and anxious to bring healing into their lives.
Friday of Second Week in Ordinary time
Reading 1 SM 24:3-21
Saul took three thousand picked men from all Israel and went in search of David and his men in the direction of the wild goat crags. When he came to the sheepfolds along the way, he found a cave, which he entered to relieve himself. David and his men were occupying the inmost recesses of the cave.
David’s servants said to him, “This is the day of which the LORD said to you, ‘I will deliver your enemy into your grasp;
do with him as you see fit.’” So David moved up and stealthily cut off an end of Saul’s mantle. Afterward, however, David regretted that he had cut off an end of Saul’s mantle. He said to his men, “The LORD forbid that I should do such a thing to my master, the LORD’s anointed, as to lay a hand on him, for he is the LORD’s anointed.” With these words David restrained his men and would not permit them to attack Saul.
Saul then left the cave and went on his way. David also stepped out of the cave, calling to Saul, “My lord the king!” When Saul looked back, David bowed to the ground in homage and asked Saul: “Why do you listen to those who say, ‘David is trying to harm you’? You see for yourself today that the LORD just now delivered you into my grasp in the cave. I had some thought of killing you, but I took pity on you instead. I decided, ‘I will not raise a hand against my lord, for he is the LORD’s anointed and a father to me.’ Look here at this end of your mantle which I hold. Since I cut off an end of your mantle and did not kill you, see and be convinced that I plan no harm and no rebellion. I have done you no wrong, though you are hunting me down to take my life. The LORD will judge between me and you, and the LORD will exact justice from you in my case. I shall not touch you. The old proverb says, ‘From the wicked comes forth wickedness.’ So I will take no action against you. Against whom are you on campaign, O king of Israel? Whom are you pursuing? A dead dog, or a single flea! The LORD will be the judge; he will decide between me and you. May he see this, and take my part, and grant me justice beyond your reach!” When David finished saying these things to Saul, Saul answered, “Is that your voice, my son David?” And Saul wept aloud. Saul then said to David: “You are in the right rather than I; you have treated me generously, while I have done you harm. Great is the generosity you showed me today,when the LORD delivered me into your grasp and you did not kill me. For if a man meets his enemy, does he send him away unharmed? May the LORD reward you generously for what you have done this day. And now, I know that you shall surely be king and that sovereignty over Israel shall come into your possession.”
Responsorial Psalm PS 57:2, 3-4, 6 and 11
R. (2a) Have mercy on me, God, have mercy.
Have mercy on me, O God; have mercy on me,
for in you I take refuge.
In the shadow of your wings I take refuge,
till harm pass by.
I call to God the Most High,
to God, my benefactor.
May he send from heaven and save me;
may he make those a reproach who trample upon me;
may God send his mercy and his faithfulness.
Gospel mk 3:13-19
Jesus went up the mountain and summoned those whom he wanted and they came to him. He appointed Twelve, whom he also named Apostles, that they might be with him and he might send them forth to preach and to have authority to drive out demons: He appointed the Twelve: Simon, whom he named Peter; James, son of Zebedee, and John the brother of James, whom he named Boanerges, that is, sons of thunder; Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus; Thaddeus, Simon the Cananean, and Judas Iscariot who betrayed him.
Commentary on Mark 3:13-19
Jesus goes up a mountain. It has no name because it is the symbolism that is more important than the location. Mountains in the Scriptures are holy places associated with the presence of God. Jesus goes up mountains at more solemn moments in his public life: here, during the Sermon on the Mount, at the Transfiguration, and after feeding the 5,000…
Jesus’ purpose on this occasion is to pick the inner circle of his followers. “They were those whom he wanted.” Later he will say: “I have chosen you; you have not chosen me.” And “they came to him”. A call includes both the invitation and the response. The same is true for each one of us. The call is always there; can we say the same about our response?
There were twelve in this inner circle of disciples. In the New Covenant they would be the “patriarchs”, the foundational pillars of the new community, embracing the new Israel.
They are called “apostles”. A word to be clearly distinguished from “disciples”. The ‘disciple’, which comes from a Latin word meaning ‘to learn’, is essentially a follower who imbibes the teaching of the teacher and tries to make it part of his life. The ‘apostle’, however, from a Greek word meaning ‘to go out on a mission’ (like an ambassador), is essentially one who has a mandate from the teacher to pass on to others.
In the Pauline letters, where the term appears most often in the Christian Testament, it means primarily one who has been a witness of the Risen Lord and has been commissioned to proclaim the resurrection. Paul himself, because of his experience at Damascus, is regarded as an Apostle.
These Twelve were to be Jesus’ companions. They were to preach, that is, proclaim his message of the Kingdom and work with him to make it a reality. They were to cast out demons, to liberate people from all situations which enslaved people to any form of evil.
The list is headed – as are all lists of the Apostles – by Simon Peter. For Mark, the name Peter was given on this occasion. In Matthew it is given later, following his confession of Jesus’ identity. Strangely, the list includes included one man who would betray (‘hand over’) his Master and Lord. And today there are still those, called by Jesus, who betray him. What about me? “Is it I, Lord?” “There go I but for the grace of God.”
Third Sunday in Ordinary Time -a
Reading 1 Jon 3:1-5, 10
The word of the LORD came to Jonah, saying: "Set out for the great city of Nineveh, and announce to it the message that I will tell you." So Jonah made ready and went to Nineveh, according to the LORD'S bidding. Now Nineveh was an enormously large city; it took three days to go through it. Jonah began his journey through the city, and had gone but a single day's walk announcing, "Forty days more and Nineveh shall be destroyed, " when the people of Nineveh believed God; they proclaimed a fast and all of them, great and small, put on sackcloth. When God saw by their actions how they turned from their evil way, he repented of the evil that he had threatened to do to them; he did not carry it out.
Responsorial Psalm Ps 25:4-5, 6-7, 8-9
R. (4a) Teach me your ways, O Lord.
Your ways, O LORD, make known to me;
teach me your paths,
Guide me in your truth and teach me,
Remember that your compassion, O LORD,
and your love are from of old.
In your kindness remember me,
because of your goodness, O LORD.
Good and upright is the LORD;
thus he shows sinners the way.
He guides the humble to justice
and teaches the humble his way.
Reading 2 1 Cor 7:29-31
I tell you, brothers and sisters, the time is running out. From now on, let those having wives act as not having them, those weeping as not weeping, those rejoicing as not rejoicing, those buying as not owning, those using the world as not using it fully. For the world in its present form is passing away.
Gospel Mk 1:14-20
After John had been arrested, Jesus came to Galilee proclaiming the gospel of God: "This is the time of fulfillment. The kingdom of God is at hand. Repent, and believe in the gospel." As he passed by the Sea of Galilee, he saw Simon and his brother Andrew casting their nets into the sea; they were fishermen. Jesus said to them, "Come after me, and I will make you fishers of men." Then they abandoned their nets and followed him. He walked along a little farther and saw James, the son of Zebedee, and his brother John. They too were in a boat mending their nets. Then he called them. So they left their father Zebedee in the boat along with the hired men and followed him.
Commentary
LAST SUNDAY we saw the call of two disciples and we considered the nature of God’s call and how he calls each one of us. In today’s Mass we again look at Jesus calling disciples and see how they responded to that call.
Today’s Gospel is in two parts:
a. the call and the challenge
b. responses to the call
The setting of today’s gospel is immediately after Jesus’ baptism in the Jordan, when he received the endorsement of his Father and was filled with the Spirit of God. John the Baptist has been recently arrested, literally “handed over”. As Jesus himself will be and his followers after him. We are reminded of this in the consecration of every Mass: “This is my Body which will be handed over (tradetur) for you.”
The Kingdom is near
So now Jesus, in Galilee, begins his public life and mission. He begins to proclaim the Good News, the Gospel. It is summed up very simply in two lines:
The time is fulfilled, and the kingdom of God has come near,
and
Repent and believe in the good news.
The expected time has come i.e. the arrival of the Messiah, the Saviour King. And so the kingdom of God is close at hand, the kingship, the reign of God. This ‘kingdom’ is not a place but rather a web of relationships. Those belonging to the kingdom are those who accept the life vision that Jesus gave to us and whose lives are based on that vision of life. It does not matter who they are or where they are and it exists here and now. The Kingdom extends far wider than the Church, which is called to be the sign pointing to the Kingdom’s presence among us.
The key to the Kingdom
How are we to enter that kingdom? “Repent and believe in the Good News.” In the First Reading we see Jonah, the reluctant prophet, preaching repentance to the great city of Niniveh. Contrary to his expectations, the pagan peoples of the city “believed in God” and “renounced their evil behaviour”.
‘Repent’ here is more than just being sorry for the past; it involves a radical conversion (metanoia), a change of direction and priorities in my life. It is a turning from but much more a turning to.
This consists in believing IN the Good News. It is not just to accept as true what Jesus or the Church teaches. To believe IN involves a total commitment, a throwing in of one’s lot with Jesus without any guarantees or preconditions. It is to invest one’s whole self (as people do in a good marriage, for better or for worse, in good times and in bad…).
Responding to the call
The second part of today’s Gospel shows the first responses to this call. Four fishermen are called: “Follow me and I will make you fishers of people.” At once, we are told, Peter and Andrew left their nets (the means of their livelihood) and followed after Jesus. At once, leaving their father Zebedee and his hired men, James and John also went after him.
It was a complete act of trust and a total surrender of themselves. To what? Actually, they had no idea where they were going. They had no idea of what the future held. This was the extent of their great trust in this man who came out of the blue into their lives and challenged them to leave behind their security and throw in their lot with him. They would, in fact, go through many unexpected experiences, some of them joyful, some of them full of pain.
They would indeed become “fishers of people (anthropon, ‘anqropwn, men and women)”, continuing a great movement begun by their Master Jesus to bring people to a new way of living in truth, love, freedom and justice. But they never regretted that day they walked away from their security. They found experiences that transcended all their dreams.
Our response
The call is still going out to each one of us. Am I ready to answer? to follow? What are my nets, limiting my freedom to follow? What personal relationships are blocking my way? What anxieties? What self-centred ambitions?
Paul in today’s Second Reading tells the Corinthians to live in total freedom and detachment. Nothing we have, whether things or personal attachments, are permanent and can disappear at a moment’s notice. Whether life is very good or very bad: nothing lasts except the fundamental values of truth and love, of freedom and justice. It is what we are, not what we have that counts.
So ask today to hear the call. Ask to have the freedom to follow the call and to be ready to go wherever Jesus is asking us to go.
Monday of the Third Week in Ordinary Time
Reading 2 SM 5:1-7, 10
All the tribes of Israel came to David in Hebron and said: “Here we are, your bone and your flesh. In days past, when Saul was our king, it was you who led the children of Israel out and brought them back. And the LORD said to you, ‘You shall shepherd my people Israel and shall be commander of Israel.’” When all the elders of Israel came to David in Hebron,
King David made an agreement with them there before the LORD, and they anointed him king of Israel. David was thirty years old when he became king, and he reigned for forty years: seven years and six months in Hebron over Judah,
and thirty-three years in Jerusalem over all Israel and Judah.
Then the king and his men set out for Jerusalem against the Jebusites who inhabited the region. David was told, “You cannot enter here: the blind and the lame will drive you away!” which was their way of saying, “David cannot enter here.”
But David did take the stronghold of Zion, which is the City of David.
David grew steadily more powerful, for the LORD of hosts was with him.
Responsorial Psalm PS 89:20, 21-22, 25-26
R. (25a) My faithfulness and my mercy shall be with him.
Once you spoke in a vision,
and to your faithful ones you said:
“On a champion I have placed a crown;
over the people I have set a youth.”
.
“I have found David, my servant;
with my holy oil I have anointed him,
That my hand may be always with him,
and that my arm may make him strong.”
“My faithfulness and my mercy shall be with him,
and through my name shall his horn be exalted.
I will set his hand upon the sea,
his right hand upon the rivers.”
Gospel mk 3:22-30
The scribes who had come from Jerusalem said of Jesus, “He is possessed by Beelzebul,” and “By the prince of demons he drives out demons.” Summoning them, he began to speak to them in parables, “How can Satan drive out Satan? If a kingdom is divided against itself, that kingdom cannot stand. And if a house is divided against itself, that house will not be able to stand. And if Satan has risen up against himself and is divided, he cannot stand; that is the end of him. But no one can enter a strong man’s house to plunder his property unless he first ties up the strong man. Then he can plunder his house. Amen, I say to you, all sins and all blasphemies that people utter will be forgiven them. But whoever blasphemes against the Holy Spirit will never have forgiveness, but is guilty of an everlasting sin.” For they had said, “He has an unclean spirit.”
Commentary on Mark 3:22-30
We have seen how the religious leaders have tried various ploys to expose Jesus as a violator of the Law. They now try a new tactic to discredit him. Basically they make two accusations:
a. He is possessed, not by just any ordinary demon, but by Beelzebul the prince of demons.
b. It is through the power of the demon in him that he expels evil spirits from others.
Jesus answers both charges. He responds to the second charge by showing its internal contradictions. If the devil was acting against himself his power would eventually collapse, like a divided household. To drive the demon from someone as Jesus did was to liberate that person, free that person from evil powers. Why would the demon want to do something like that? The charge does not make sense. It could be made by a perverse mind.
Nor can someone enter a strong man’s house to burgle without first overpowering the strong man inside and rendering him ineffective. Clearly Jesus is the strong man who cannot be overcome.
The next statement of Jesus, however, may cause difficulties for some. Jesus says that every sin, including all kinds of blasphemies that people can utter, can be forgiven but the sin of blaspheming the holy Spirit. Why only this sin? Is God’s mercy not infinite and omnipotent?
The Spirit is the origin of all that is good in Jesus, in people and in the world. God is present in the world through the Spirit. To blaspheme against the Holy Spirit is to deliberately refuse to see that presence, that goodness, as the scribes, for instance, obstinately refused to see the hand of God’s love in all that Jesus was doing. Something the ordinary people had no difficulty in seeing.
Once we are in a position that we have closed our minds to God’s presence in our lives, how can God reach us? God can only forgive those who reach out to him in sorrow and repentance. Forgiveness only came to the Prodigal Son when he turned back to find his father. Forgiveness for God is reconciliation; it is the healing of our wound. He cannot, he will not reach into a heart that has closed itself tight. He will never force his way in. Love is not love if it is not free. But the corollary of that freedom is the ability to choose the opposite. That was the choice the Scribes were making.
Tuesday of the Third Week in Ordinary Time
Reading 2 SM 6:12B-15, 17-19
David went to bring up the ark of God from the house of Obed-edom into the City of David amid festivities. As soon as the bearers of the ark of the LORD had advanced six steps, he sacrificed an ox and a fatling. Then David, girt with a linen apron, came dancing before the LORD with abandon, as he and all the house of Israel were bringing up the ark of the LORD with shouts of joy and to the sound of the horn. The ark of the LORD was brought in and set in its place within the tent David had pitched for it. Then David offered burnt offerings and peace offerings before the LORD. When he finished making these offerings, he blessed the people in the name of the LORD of hosts. He then distributed among all the people,
to each man and each woman in the entire multitude of Israel, a loaf of bread, a cut of roast meat, and a raisin cake. With this, all the people left for their homes.
Responsorial Psalm PS 24:7, 8, 9, 10
R. (8) Who is this king of glory? It is the Lord!
Lift up, O gates, your lintels;
reach up, you ancient portals,
that the king of glory may come in!
R. Who is this king of glory? It is the Lord!
Who is this king of glory?
The LORD, strong and mighty,
the LORD, mighty in battle.
R. Who is this king of glory? It is the Lord!
Lift up, O gates, your lintels;
reach up, you ancient portals,
that the king of glory may come in!
R. Who is this king of glory? It is the Lord!
Who is this king of glory?
The LORD of hosts; he is the king of glory.
Gospel mk 3:31-35
The mother of Jesus and his brothers arrived at the house. Standing outside, they sent word to Jesus and called him. A crowd seated around him told him, “Your mother and your brothers and your sisters are outside asking for you.” But he said to them in reply, “Who are my mother and my brothers?” And looking around at those seated in the circle he said, “Here are my mother and my brothers. For whoever does the will of God is my brother and sister and mother.”
Commentary on Mark 3:31-35
We know that many of Jesus’ family already thought he was mad and he had become an embarrassment to them. Now they come to the house where Jesus is teaching and, standing outside, send in a message asking for him. Do they want to talk with him or to remove him from what he is doing? The message is sent in: “Your mother and brothers and sisters are outside asking for you.” To which Jesus replies, “Who are my mother and my brothers?” And pointing to those sitting at his feet listening to his teaching, he says, “Here are my mother and my brothers." And he clarifies that further by adding, “Anyone who does the will of God, that person is my brother and sister and mother.”
We should note that Jesus’ family is described twice as being on the “outside”. They are “outsiders”. By implication, those sitting in a circle with Jesus are on the “inside”; they are the “insiders”. What Jesus is clearly saying is that being on the “inside” is not just a question of location but of relationship. That relationship is not by blood but by identification with the Way of Jesus. To be a Christian is to enter into a new family, with stronger ties than those of blood and where everyone is seen as a brother of a sister. The “insider” is defined simply as “anyone who does the will of God”.
A disturbing question that might arise from this passage is the status of Jesus’ mother, Mary. Was she also on the “outside”? The answer is an unequivocal ‘No’. We know from Luke’s gospel that, when invited by the angel to be the mother of Jesus, Mary gave an unconditional ‘Yes’. “Behold, I am the slave girl of the Lord. May it be done to me according to your word.” This was her total surrender to the will of God and it was something that she never withdrew through all the difficulties she experienced and, most of all, when the “sword of sorrow” pierced her heart as she saw her own Son’s heart pierced on the Cross. She was with him to the very end and finally would share his joy in the Resurrection. On one occasion (Luke 11:27-28), when Mary was praised as blessed and privileged for having a Son like Jesus, Jesus replied, "No, blessed rather are those who hear the word of God and keep it." Mary is on the "inside", not because she was the mother of Jesus but because of her total identifying with his mission and being with him to the very end. May we be able to say the same.
The question this passages raises for us if we are "insiders" or "outsiders"? Are we doing the will of the Father or not?
Wednesday of the Third Week in Ordinary Time
Reading 2 SM 7:4-17
That night the LORD spoke to Nathan and said: “Go, tell my servant David, ‘Thus says the LORD: Should you build me a house to dwell in? I have not dwelt in a house from the day on which I led the children of Israel out of Egypt to the present, but I have been going about in a tent under cloth. In all my wanderings everywhere among the children of Israel, did I ever utter a word to any one of the judges whom I charged to tend my people Israel, to ask: Why have you not built me a house of cedar?’ “Now then, speak thus to my servant David, ‘The LORD of hosts has this to say: It was I who took you from the pasture and from the care of the flock to be commander of my people Israel. I have been with you wherever you went, and I have destroyed all your enemies before you. And I will make you famous like the great ones of the earth. I will fix a place for my people Israel; I will plant them so that they may dwell in their place without further disturbance. Neither shall the wicked continue to afflict them as they did of old, since the time I first appointed judges over my people Israel. I will give you rest from all your enemies. The LORD also reveals to you that he will establish a house for you. And when your time comes and you rest with your ancestors, I will raise up your heir after you, sprung from your loins, and I will make his Kingdom firm. It is he who shall build a house for my name. And I will make his royal throne firm forever. I will be a father to him, and he shall be a son to me. And if he does wrong, I will correct him with the rod of men and with human chastisements; but I will not withdraw my favor from him as I withdrew it from your predecessor Saul, whom I removed from my presence. Your house and your kingdom shall endure forever before me; your throne shall stand firm forever.’”
Responsorial Psalm PS 89:4-5, 27-28, 29-30
R. (29a) For ever I will maintain my love for my servant.
“I have made a covenant with my chosen one;
I have sworn to David my servant:
I will make your dynasty stand forever
and establish your throne through all ages.”
R. For ever I will maintain my love for my servant.
“He shall cry to me, ‘You are my father,
my God, the Rock that brings me victory!’
I myself make him firstborn,
Most High over the kings of the earth.”
R. For ever I will maintain my love for my servant.
“Forever I will maintain my love for him;
my covenant with him stands firm.
I will establish his dynasty forever,
his throne as the days of the heavens.”
Gospel mk 4:1-20
On another occasion, Jesus began to teach by the sea. A very large crowd gathered around him so that he got into a boat on the sea and sat down. And the whole crowd was beside the sea on land. And he taught them at length in parables, and in the course of his instruction he said to them, “Hear this! A sower went out to sow. And as he sowed, some seed fell on the path, and the birds came and ate it up. Other seed fell on rocky ground where it had little soil. It sprang up at once because the soil was not deep. And when the sun rose, it was scorched and it withered for lack of roots. Some seed fell among thorns, and the thorns grew up and choked it and it produced no grain. And some seed fell on rich soil and produced fruit. It came up and grew and yielded thirty, sixty, and a hundredfold.” He added, “Whoever has ears to hear ought to hear.”
And when he was alone, those present along with the Twelve questioned him about the parables. He answered them, “The mystery of the Kingdom of God has been granted to you. But to those outside everything comes in parables, so that they may look and see but not perceive, and hear and listen but not understand, in order that they may not be converted and be forgiven.”
Jesus said to them, “Do you not understand this parable? Then how will you understand any of the parables? The sower sows the word. These are the ones on the path where the word is sown. As soon as they hear, Satan comes at once and takes away the word sown in them. And these are the ones sown on rocky ground who, when they hear the word, receive it at once with joy. But they have no roots; they last only for a time. Then when tribulation or persecution comes because of the word, they quickly fall away. Those sown among thorns are another sort. They are the people who hear the word, but worldly anxiety, the lure of riches, and the craving for other things intrude and choke the word, and it bears no fruit. But those sown on rich soil are the ones who hear the word and accept it and bear fruit thirty and sixty and a hundredfold.”
Commentary on Mark 4:1-20
Today we see Jesus teaching by the seashore. The crowds were so great that Jesus had to use one of his disciples’ boats and preach from there. Generally speaking, Jesus teaches the crowds near the sea but, when teaching his disciples, he tends to go to a mountain or secluded place.
For the first time in Mark, we come across a number of parables spoken by Jesus. Before we go on to discuss the parable in today’s passage, let us make a few remarks about parables in general. In the New Testament the word ‘parable’ a wide range of literary forms. In general, however, it can be said that a parable is a way of illustrating a point of Jesus’ teaching through an illustration from daily life. Sometimes there may be an exaggerated element only to make the point the parable more striking. Strictly speaking, the difference between a parable and an allegory is that the former just makes one point as a comparison while in the latter each of the items in the story has a symbolism of its own. Generally speaking, Jesus’ parables were of the first kind but allegory cannot always be excluded. We will see that in today’s parable of the sower which is a parable in the strict sense but when Jesus explains the parable to his disciples it is made to look more like an allegory. It is not a point to argue about.
The parable of the sower, as presented here, is in three parts. The first part seems to be close to what Jesus actually said and, like most parables, just makes one point. That point is that God’s sowing represent his plan to build the Kingdom, to make his reign effective in the world. Although it may seem to meet with partial or total failure in some areas, overall it will certainly succeed. God’s plans will not be frustrated. It is a parable to induce confidence, especially for a tiny Church in times of difficulty and persecution (which Mark’s church would have been experiencing). The parable concludes with the call: "Listen, anyone who has ears to hear!" Listening is a very important element in our relationship with God and Jesus. In the Gospel, listening involves:
- actually hearing the message - understanding the message
- assimilating the message into one’s own thinking Once we have reached the third stage, the final stage will inevitably follow:
- acting on the message.
Once a way of seeing life becomes part of us, then our behaviour will want to act accordingly. We will not have to force ourselves to act. This is the freedom that comes with being one with Christ and his way. The next part of the passage may seem strange. It seems to say that Jesus spoke in parables so that those outside his own circle would not be able to understand. That does not really make sense. Was his message not for all? In fact, Jesus is quoting a rather cynical passage from the Hebrew Testament about people who keep looking but never see, keep listening but never hear. Why? Because if they did see and understand, they might be converted and change but they do not want to be converted or to change. They have already made up their minds. We can meet people like that today. In fact, the parables, using graphic images from familiar scenes in daily life, were spoken precisely to help people understand the message of Jesus. But, as we have seen, there were those who simply did not want to see even the obvious. Finally, there is another interpretation of the parable in response to a request by the disciples for an explanation. The explanation somewhat changes the emphasis on the parable itself and it become more an allegory than a parable. In the original parable the emphasis is really on the sower, God, and the ultimate success of his work. Here the emphasis is on the soil in which the seed is trying to grow. It describes different responses to the Word of the God (the seed). We have to realise first that, in Palestine at this time, the sowing took place before the ploughing. Then we need to visualise a rock-strewn field lying fallow since the last harvest. There are public paths going across it. Weeds and brambles have grown up in parts. This is where the farmer will scatter his seed. Some seed falls on the barren paths. It gets no welcome and never even begins to grow. Birds come and eat it up. This refers to those who come in contact with the message of Jesus but it never even gets a start in their lives. Some falls on the rocks where in the crevices there may be some moisture. The seed begins to grow but soon runs out of moisture and nourishment, withers and dies. This is compared to those who embrace Christianity with enthusiasm but, once they meet with some opposition or persecution (which would have been common in the early Church), they fall away. Some falls among the weeds and brambles. The seed does take root but the weeds are growing too and they eventually choke out the wheat. This is a picture of the Christian who gets caught up in the prevailing (materialistic) values of the surrounding society and produces nothing. Finally, there is seed which falls on fertile soil and yields a good harvest in varying amounts. These are the Christians who really hear the word (see above) and produce much fruit. Notice that to be a Christian, it is not enough just to be fervent and observant but one also must be productive. “A good tree bears good fruit.” A branch of the vine that does not bear fruit will be cut off. I may reflect today which of the above categories best describes me.
January 25: Feast of the Conversion of Saint Paul, Apostle
Reading 1 ACTS 22:3-16
Paul addressed the people in these words: “I am a Jew, born in Tarsus in Cilicia, but brought up in this city. At the feet of Gamaliel I was educated strictly in our ancestral law and was zealous for God, just as all of you are today. I persecuted this Way to death, binding both men and women and delivering them to prison. Even the high priest and the whole council of elders can testify on my behalf. For from them I even received letters to the brothers and set out for Damascus to bring back to Jerusalem in chains for punishment those there as well. “On that journey as I drew near to Damascus, about noon a great light from the sky suddenly shone around me. I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting me?’ I replied, ‘Who are you, sir?’ And he said to me, ‘I am Jesus the Nazorean whom you are persecuting.’ My companions saw the light but did not hear the voice of the one who spoke to me. I asked, ‘What shall I do, sir?’ The Lord answered me, ‘Get up and go into Damascus, and there you will be told about everything appointed for you to do.’ Since I could see nothing because of the brightness of that light, I was led by hand by my companions and entered Damascus. “A certain Ananias, a devout observer of the law, and highly spoken of by all the Jews who lived there, came to me and stood there and said, ‘Saul, my brother, regain your sight.’ And at that very moment I regained my sight and saw him. Then he said, ‘The God of our ancestors designated you to know his will, to see the Righteous One, and to hear the sound of his voice; for you will be his witness before all to what you have seen and heard. Now, why delay? Get up and have yourself baptized and your sins washed away, calling upon his name.’”
Responsorial Psalm PS 117:1bc, 2R. (Mark 16:15) Go out to all the world and tell the Good News.
or:
R. Alleluia, alleluia.
Praise the LORD, all you nations;
glorify him, all you peoples!
R. Go out to all the world, and tell the Good News.
or:
R. Alleluia, alleluia.
For steadfast is his kindness toward us,
and the fidelity of the LORD endures forever.
Gospel mk 16:15-18
Jesus appeared to the Eleven and said to them: “Go into the whole world and proclaim the Gospel to every creature. Whoever believes and is baptized will be saved; whoever does not believe will be condemned. These signs will accompany those who believe: in my name they will drive out demons, they will speak new languages. They will pick up serpents with their hands, and if they drink any deadly thing, it will not harm them. They will lay hands on the sick, and they will recover.”
Commentary
As the First Reading opens, we see Saul going to the high priest getting letters authorising him to go to the synagogues in Damascus and, if he found any Christians, called here “followers of the Way”, there, he would bring them back to Jerusalem in chains. Then, as he approached the city, there was a brilliant flash of light and Saul fell to the ground. He heard a voice saying: “Saul, Saul, why are you persecuting me?” Quite puzzled, he replied: “Who are you, sir?” The answer came: “I am Jesus, whom you are persecuting.” This must have been news to him. To attack the followers of Jesus was to attach Jesus himself. “As often as you do it to even the least of my followers, you do it to me.” It is significant that when Saul got to his feet, he was blind. But it was not just a physical blindness; he had not been able to see Jesus as the Word of God. He would stay like this for three days and during that time neither ate nor drink. Then a Christian called Ananias was told to go and baptise Saul. Not surprisingly, Ananias was not keen on going to see a man who was going all out to get rid of Jesus’ followers. But he was reassured that this was what God wanted. “This man is a chosen instrument of mine to carry my name before the Gentiles, kings and Israelites.” Ananias, presumably with some trepidation, then went to Saul and told him that the Lord had sent him so that Saul could regain his sight and be filled with the Holy Spirit. He laid hands on Saul’s head. Immediately scales fell from Saul’s eyes and he could see again. But what he could see was now very different from what he saw before his blindness. He was ready for baptism.
The rest, as they say, his history. Almost immediately, Saul began to go to the synagogues of Damascus proclaiming that Jesus was the Son of God. It was an extraordinary transformation. Later, his name will be changed to Paul. From then on, he will launch on an extraordinary career of bringing the Gospel to both Jewish and Gentile communities in what is now Turkey, in Greece and ultimately in Rome, the capital of the Roman Empire. This is reflected in the words of the Gospel where Jesus, before his ascension, tells his disciples: “Go into the whole world and proclaim the Gospel to every creature.”
Each one of us has been baptised, most of us at a very early age. But becoming a Christian is not just a once for all event. The process of conversion to a deeper following of Christ is something that can and should continue right through our lives. It is also important to realise that, like Paul, every one of us is called not just to take care of our own spiritual wellbeing but that our following of Christ is something that calls on us to share that message with people around us, “to proclaim the Gospel to every creature”.
The Gospel reading is from the end of Mark’s gospel, from what is sometimes referred to as the “longer ending” to distinguish it from a “shorter” one. Both of these texts are thought not to be from the original version of Mark but were inserted to round off the ending of this gospel which ends rather abruptly with the women on Easter Sunday fleeing from the empty tomb “bewildered and trembling” and, because of their great fear, “they said nothing to anyone”.
The longer ending carries on from that point with material that we find in the other narratives, such as references to Mary Magdalen and Jesus appearing to his disciples.
Today’s reading includes instructions that Jesus gave to his disciples before leaving them for the last time. They are words which apply very much to Paul. They begin with the instructions to proclaim the Good News to the whole of creation. This is exactly what Paul was doing as he reached out to Gentile communities all the way from what is now modern Turkey, through Greece and Macedonia and on to Rome.
“The one who believes and is baptised will be saved.” Paul was second to none in his belief in Christ. He would be able to say later on, “I live, no, it is not I, but Christ lives in me.” An expression of total union with his Lord.
Jesus then indicates some of the signs that will accompany those who profess their faith. Again, Paul was capable of many of these – like escaping great dangers and bringing healing and wholeness into people’s lives.
Conversion is not something that only happens once in a lifetime. It is something that can happen to us several times in the course of our life. Let us be ready to answer whenever the Lord calls us to something greater.
Thursday of the Third Week in Ordinary Time
Reading 2 SM 7:18-19, 24-29
After Nathan had spoken to King David, the king went in and sat before the LORD and said, “Who am I, Lord GOD, and who are the members of my house, that you have brought me to this point? Yet even this you see as too little, Lord GOD; you have also spoken of the house of your servant for a long time to come: this too you have shown to man, Lord GOD! “You have established for yourself your people Israel as yours forever, and you, LORD, have become their God. And now, LORD God, confirm for all time the prophecy you have made concerning your servant and his house, and do as you have promised. Your name will be forever great, when men say, ‘The LORD of hosts is God of Israel,’ and the house of your servant David stands firm before you. It is you, LORD of hosts, God of Israel, who said in a revelation to your servant, ‘I will build a house for you.’ Therefore your servant now finds the courage to make this prayer to you. And now, Lord GOD, you are God and your words are truth; you have made this generous promise to your servant. Do, then, bless the house of your servant that it may be before you forever; for you, Lord GOD, have promised, and by your blessing the house of your servant shall be blessed forever.”
Gospel mk 4:21-25
Jesus said to his disciples, “Is a lamp brought in to be placed under a bushel basket or under a bed, and not to be placed on a lampstand? For there is nothing hidden except to be made visible; nothing is secret except to come to light. Anyone who has ears to hear ought to hear.” He also told them, “Take care what you hear. The measure with which you measure will be measured out to you, and still more will be given to you. To the one who has, more will be given; from the one who has not, even what he has will be taken away.”
Commentary on Mark 4:21-25
We are still with Mark in a section of parables and images. Today we see a number of disparate sayings. No one lights a lamp and then covers it up. Our Christian faith is a light for the world; it is not to be kept hidden. Our message is not meant to be kept secret but to be broadcast. The faith we have received is not to be kept to ourselves. How many know that we are Christians? How many see us practise our faith openly? How many are influenced by our living according to the Christian vision? Our faith, our knowledge of Jesus and his Gospel, is not something to kept to ourselves. A "good" Catholic is not just one who keeps all the Commandments, goes often to Mass, stays in the "state of grace" but, rather, one who radiates his/her faith, shares it generously with others, is as much concerned with others having the experience of loving and being loved by God that he/she has. If we are not SEEN to be Christians we have somehow failed, no matter how good our inner lives may be. To be a Christian is not just to be a good person but an apostle, an evangeliser, a sharer of faith by word and action. What we give out to others is what we will ourselves receive – and even more. “To the one who has, more will be given; from the one who has not, even what he has will be taken away.” That is what happened to the man who buried his master’s money in the ground so as not to lose it. Those who invested it, got even more in return. In the Christian life, we gain by giving, not be getting. It is only when we give that we can get.
Memorial of Saints Timothy and Titus, bishops
Reading 1 2 Tm 1:1-8
Paul, an Apostle of Christ Jesus by the will of God for the promise of life in Christ Jesus, to Timothy, my dear child: grace, mercy, and peace from God the Father and Christ Jesus our Lord. I am grateful to God, whom I worship with a clear conscience as my ancestors did, as I remember you constantly in my prayers, night and day. I yearn to see you again, recalling your tears, so that I may be filled with joy, as I recall your sincere faith that first lived in your grandmother Lois and in your mother Eunice and that I am confident lives also in you. For this reason, I remind you to stir into flame the gift of God that you have through the imposition of my hands. For God did not give us a spirit of cowardice but rather of power and love and self-control. So do not be ashamed of your testimony to our Lord, nor of me, a prisoner for his sake; but bear your share of hardship for the Gospel with the strength that comes from God.
Or
Ti 1:1-5
Paul, a slave of God and Apostle of Jesus Christ for the sake of the faith of God's chosen ones and the recognition of religious truth, in the hope of eternal life that God, who does not lie, promised before time began, who indeed at the proper time revealed his word in the proclamation with which I was entrusted by the command of God our savior, to Titus, my true child in our common faith: grace and peace from God the Father and Christ Jesus our savior. For this reason I left you in Crete so that you might set right what remains to be done and appoint presbyters in every town, as I directed you.
Responsorial Psalm PS 96:1-2a, 2b-3, 7-8a, 10
R. (3) Proclaim God’s marvelous deeds to all the nations.
Sing to the LORD a new song;
sing to the LORD, all you lands.
Sing to the LORD; bless his name.
Announce his salvation, day after day.
Tell his glory among the nations;
among all peoples, his wondrous deeds.
Give to the LORD, you families of nations,
give to the LORD glory and praise;
give to the LORD the glory due his name!
Say among the nations: The LORD is king.
He has made the world firm, not to be moved;
he governs the peoples with equity.
Gospel Mk 4:26-34
Jesus said to the crowds: “This is how it is with the Kingdom of God; it is as if a man were to scatter seed on the land and would sleep and rise night and day and the seed would sprout and grow, he knows not how. Of its own accord the land yields fruit, first the blade, then the ear, then the full grain in the ear. And when the grain is ripe, he wields the sickle at once, for the harvest has come.” He said, “To what shall we compare the Kingdom of God, or what parable can we use for it? It is like a mustard seed that, when it is sown in the ground, is the smallest of all the seeds on the earth. But once it is sown, it springs up and becomes the largest of plants and puts forth large branches, so that the birds of the sky can dwell in its shade.” With many such parables he spoke the word to them as they were able to understand it. Without parables he did not speak to them, but to his own disciples he explained everything in private.
History of Timothy and Titus
Timothy was born at Lystra, in the province of Pisidia (modern Turkey). He was the son of a Greek father and his mother, Eunice, was a convert from Judaism. When Paul preached at Lystra during his first missionary journey in the area, Timothy joined him and replaced Barnabas, with whom Paul had some differences over Barnabas’ cousin, John Mark.
Timothy soon became a close friend, confidant and partner of Paul in his missionary apostolate. In order to placate the Jewish Christians, Paul agreed to Timothy being circumcised. This was because Timothy’s mother had been Jewish and, for the Jews, it was the religion of the mother which was decisive. Timothy then accompanied Paul on his second missionary journey (Acts 16:1-18:22).
When Paul was forced to flee Berea, in northern Greece, because of the hostility of the local Jews, Timothy stayed on (Acts 17:13), but soon after he was sent to nearby Thessalonica to report on the condition of the Christians there, and to encourage them under persecution. This report led to Paul’s First Letter to the Thessalonians when he joined Timothy at Corinth in southern Greece.
In 58 AD, Timothy was sent with Erastus north to Macedonia, but then went south to Corinth to remind the Corinthians of Paul’s teaching. He then accompanied Paul into Macedonia and Achaia. They were probably together when Paul was imprisoned at Caesarea and later in Rome. He was himself also imprisoned, but then freed.
According to tradition, Timothy went to Ephesus in western Turkey, became its first bishop, and was stoned to death there when he opposed the pagan festival of Katagogian in honour of the goddess Diana.
There are two letters reputedly written by Paul to Timothy, one written about 65 AD from Macedonia and the second from Rome, while Paul was in prison awaiting execution. Commentators today doubt (on the basis of style and content) that Paul could have written these letters. Nevertheless, they do reflect his teaching.
Titus was a disciple and companion of Paul, and one of Paul’s letters is addressed to him. Again, modern commentators doubt if Paul was really the writer, as it was common in those days for writings to carry the name of a well-known person as the author.
In the letter, Paul refers to Titus as “my true child in the faith we share”. Although not mentioned in the Acts of the Apostles, Titus is mentioned in the Letter to the Galatians (2:1-3), where Paul writes of going to Jerusalem with Barnabas and Titus.
Titus was then sent off to Corinth in southern Greece, where he successfully restored harmony between that Christian community and Paul, its founder, who had some differences with them. Titus was later left on the island of Crete to help organize the Church there, although he soon went to Dalmatia, in Croatia.
According to Eusebius of Caesarea in the Ecclesiastical History, Titus served as the first Bishop of Crete. He was buried in Cortyna (Gortyna), Crete. His head was later transferred to Venice at the time of the Saracen invasion of Crete in year 832 and enshrined there in St. Mark’s Church.
Commentary on Mark 4:26-34
Here we have the two last parables told by Mark in this part of his Gospel. They are both images of the Kingdom of God, of God’s truth and love spreading among people all over the world. They are both taken from the world of agriculture, a world that would have been very familiar to Jesus’ listeners.
In the first, God’s work is compared to a farmer planting seed. As in the parable of the Sower, the seed is the Kingdom. Night and day, the process of growth continues without any human intervention. Whether the farmer is awake or asleep, the process of growth continues. The seed sprouts and grows and the farmer does not know how. The outcome is certain. Once the seed is ripe, it is for the farmer to bring in the harvest. And that is our task – to bring in the harvest which has been planted in the hearts of people. In the words of the other parables, it is up to us to shine the light which helps people see the truth and love of God already present in their deepest being.
In the second parable, the Kingdom is compared to a mustard seed. Although one of the tiniest of seeds, it grows into a sizeable shrub in which even birds can build their nests.
Both of these parables are words of encouragement to a struggling Church living in small scattered communities, and surrounded by hostile elements ready to destroy it. How amazed would the Christians of those days be if they could see how the seed has grown and spread to parts of the world of whose very existence they were totally unaware! Today, we still need to have trust like theirs, and confidence in the power of the Kingdom to survive and spread.
Mark says that Jesus spoke many parables, or even that he spoke only in parables. But the full meaning of his teaching was explained to his inner circles of disciples. Those staying ‘outside’ were not ready to take in the message. They are the ones who were not “hearing”, as Jesus told his disciples to do. How sensitive is my hearing?
Friday of the Third Week of the Year
Reading 2 SM 11:1-4A, 5-10A, 13-17
At the turn of the year, when kings go out on campaign, David sent out Joab along with his officers and the army of Israel, and they ravaged the Ammonites and besieged Rabbah. David, however, remained in Jerusalem. One evening David rose from his siesta and strolled about on the roof of the palace. From the roof he saw a woman bathing, who was very beautiful. David had inquiries made about the woman and was told, “She is Bathsheba, daughter of Eliam, and wife of Joab’s armor bearer Uriah the Hittite.” Then David sent messengers and took her. When she came to him, he had relations with her. She then returned to her house. But the woman had conceived, and sent the information to David, “I am with child.”
David therefore sent a message to Joab, “Send me Uriah the Hittite.” So Joab sent Uriah to David. When he came, David questioned him about Joab, the soldiers, and how the war was going, and Uriah answered that all was well. David then said to Uriah, “Go down to your house and bathe your feet.” Uriah left the palace, and a portion was sent out after him from the king’s table. But Uriah slept at the entrance of the royal palace with the other officers of his lord, and did not go down to his own house. David was told that Uriah had not gone home. On the day following, David summoned him, and he ate and drank with David, who made him drunk. But in the evening Uriah went out to sleep on his bed among his lord’s servants, and did not go down to his home.
The next morning David wrote a letter to Joab which he sent by Uriah. In it he directed: “Place Uriah up front, where the fighting is fierce. Then pull back and leave him to be struck down dead.” So while Joab was besieging the city, he assigned Uriah to a place where he knew the defenders were strong. When the men of the city made a sortie against Joab, some officers of David’s army fell, and among them Uriah the Hittite died.
Gospel mk 4:26-34
Jesus said to the crowds: “This is how it is with the Kingdom of God; it is as if a man were to scatter seed on the land and would sleep and rise night and day and the seed would sprout and grow, he knows not how. Of its own accord the land yields fruit, first the blade, then the ear, then the full grain in the ear. And when the grain is ripe, he wields the sickle at once, for the harvest has come.”
He said, “To what shall we compare the Kingdom of God, or what parable can we use for it? It is like a mustard seed that, when it is sown in the ground, is the smallest of all the seeds on the earth. But once it is sown, it springs up and becomes the largest of plants and puts forth large branches, so that the birds of the sky can dwell in its shade.” With many such parables he spoke the word to them as they were able to understand it. Without parables he did not speak to them, but to his own disciples he explained everything in private.
Commentary on Mark 4:26-34
Here we have the two last parables told by Mark in this part of his gospel. They are both images of the Kingdom of God, of God’s truth and love spreading among people all over the world. They are both taken from the world of agriculture, a world that would have been very familiar to Jesus’ listeners. In the first, God’s work is compared to a farmer planting seed. As in the parable of the sower, the seed is the Kingdom. Night and day the process of growth continues without any human intervention. Whether the farmer is awake or asleep the process of growth continues. The seed sprouts and grows and he does not know how. The outcome is certain. Once the seed is ripe, it is for the farmer to bring in the harvest. And that is our task: to bring in the harvest which has been planted in the hearts of people. In the words of the other parables, to throw the light which helps people see the truth and love of God already in their deepest being. In the second parable the Kingdom is compared to a mustard seed. Although one of the tiniest of seeds, it grows into a sizeable shrub in which even birds can build their nests. Both of these parables are words of encouragement to a struggling Church, living in small, scattered communities and surrounded by hostile elements ready to destroy it. How amazed would the Christians of those days if they could see how the seed has grown and spread to parts of the world of whose very existence they were totally unaware. We today still need to have their trust and confidence in the power of the Kingdom to survive and spread. Mark says that Jesus spoke many parables, in fact, he only spoke in parables. But the full meaning of his teaching was explained to his inner circles of disciples. Those staying “outside” were not ready to take in the message. They are the ones who were not “hearing”, as Jesus told his disciples to do. How sensitive is my hearing?
Monday of the Fourth Week in Ordinary Time
Reading 2 SM 15:13-14, 30; 16:5-13
An informant came to David with the report, “The children of Israel have transferred their loyalty to Absalom.” At this, David said to all his servants who were with him in Jerusalem: “Up! Let us take flight, or none of us will escape from Absalom. Leave quickly, lest he hurry and overtake us, then visit disaster upon us and put the city to the sword.” As David went up the Mount of Olives, he wept without ceasing. His head was covered, and he was walking barefoot. All those who were with him also had their heads covered and were weeping as they went. As David was approaching Bahurim, a man named Shimei, the son of Gera of the same clan as Saul’s family, was coming out of the place, cursing as he came. He threw stones at David and at all the king’s officers, even though all the soldiers, including the royal guard, were on David’s right and on his left. Shimei was saying as he cursed: “Away, away, you murderous and wicked man! The LORD has requited you for all the bloodshed in the family of Saul, in whose stead you became king, and the LORD has given over the kingdom to your son Absalom. And now you suffer ruin because you are a murderer.” Abishai, son of Zeruiah, said to the king: “Why should this dead dog curse my lord the king? Let me go over, please, and lop off his head.” But the king replied: “What business is it of mine or of yours, sons of Zeruiah, that he curses? Suppose the LORD has told him to curse David; who then will dare to say, ‘Why are you doing this?’” Then the king said to Abishai and to all his servants: “If my own son, who came forth from my loins, is seeking my life, how much more might this Benjaminite do so? Let him alone and let him curse, for the LORD has told him to. Perhaps the LORD will look upon my affliction and make it up to me with benefits for the curses he is uttering this day.” David and his men continued on the road, while Shimei kept abreast of them on the hillside, all the while cursing and throwing stones and dirt as he went.
Responsorial Psalm PS 3:2-3, 4-5, 6-7
R. (8a) Lord, rise up and save me.
O LORD, how many are my adversaries!
Many rise up against me!
Many are saying of me,
"There is no salvation for him in God."
R. Lord, rise up and save me.
But you, O LORD, are my shield;
my glory, you lift up my head!
When I call out to the LORD,
he answers me from his holy mountain.
R. Lord, rise up and save me.
When I lie down in sleep,
I wake again, for the LORD sustains me.
I fear not the myriads of people
arrayed against me on every side.
Gospel mk 5:1-20
Jesus and his disciples came to the other side of the sea, to the territory of the Gerasenes. When he got out of the boat, at once a man from the tombs who had an unclean spirit met him. The man had been dwelling among the tombs, and no one could restrain him any longer, even with a chain. In fact, he had frequently been bound with shackles and chains, but the chains had been pulled apart by him and the shackles smashed, and no one was strong enough to subdue him. Night and day among the tombs and on the hillsides he was always crying out and bruising himself with stones. Catching sight of Jesus from a distance, he ran up and prostrated himself before him, crying out in a loud voice, “What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me!” (He had been saying to him, “Unclean spirit, come out of the man!”) He asked him, “What is your name?” He replied, “Legion is my name. There are many of us.” And he pleaded earnestly with him not to drive them away from that territory.
Now a large herd of swine was feeding there on the hillside. And they pleaded with him, “Send us into the swine. Let us enter them.” And he let them, and the unclean spirits came out and entered the swine. The herd of about two thousand rushed down a steep bank into the sea, where they were drowned. The swineherds ran away and reported the incident in the town and throughout the countryside. And people came out to see what had happened. As they approached Jesus, they caught sight of the man who had been possessed by Legion, sitting there clothed and in his right mind. And they were seized with fear. Those who witnessed the incident explained to them what had happened to the possessed man and to the swine. Then they began to beg him to leave their district. As he was getting into the boat, the man who had been possessed pleaded to remain with him. But Jesus would not permit him but told him instead, “Go home to your family and announce to them all that the Lord in his pity has done for you.” Then the man went off and began to proclaim in the Decapolis what Jesus had done for him; and all were amazed.
Commentary on Mark 5:1-20
Today we see Mark at his best. A story full of drama and excitement. Compare the very bland version in Matthew (where, for some reason, there are two men.) It takes place in the “country of the Gerasenes” which was Gentile territory.
There was a man who was possessed by several demons (“My name is Legion for there are many of us.”) He was absolutely uncontrollable, could smash through chains and lived in isolated places, an outcast and a source of fear to people everywhere.
But when Jesus appears, it is the demons’ turn to fear. They begged not to be sent out of that district. (As Gentile territory was it fertile ground for their activities, a Screwtape’s paradise?) They offer a deal. They ask to be allowed to enter a herd of pigs. The presence of pigs indicates this was Gentile territory. Their request is granted. Once possessed, the pigs, 2,000 of them, went berserk and hurtled down a cliff into the lake and were drowned.
To the thinking of many today, this seems like a terrible waste of good pigs. How could Jesus do such a thing? But we need to remember that this was written in a Jewish context where pigs were regarded as unclean and to be avoided at all costs. We remember how the Prodigal Son was condemned in his hunger to get a job tending pigs and even to eating their food. For a Jew, this was the very lowest any human could go in terms of humiliation and degradation. So getting rid of these pigs was no big deal. A case of good riddance. A better place to put evil spirits could not be imagined!
On the other hand, the swineherds were naturally upset at losing their means of livelihood and went back to the towns to announce what had happened. The people came out to see this extraordinary happening. They found Jesus and the man, perfectly composed and fully dressed. And they were afraid. Naturally, they realised that, in Jesus, they were in the presence of Someone very special who had such powers. They were also very upset that their herds of pigs had been destroyed and, not surprisingly, they begged Jesus to go elsewhere.
The man, however, asked to follow Jesus. Jesus’ response is interesting. He said to the man, “Go home to your people and tell them all that the Lord in his mercy has done for you.” This was, in fact, another kind of following. And is a message each of us can hear.
Some of us think that following Jesus means spending a lot of time “with Jesus” in religious activities or joining the priesthood or religious life. For most of us, our calling and our following of Jesus takes place right where we are. It is there that we need to share with others our experience of knowing and being loved by Jesus. Let us go home and tell others what Jesus means in our lives. And, like the people in the Gospel, they may be amazed.
Tuesday of the Fourth Week in Ordinary Time
Reading 1 2 SM 18:9-10, 14B, 24-25A, 30–19:3
Absalom unexpectedly came up against David’s servants. He was mounted on a mule, and, as the mule passed under the branches of a large terebinth, his hair caught fast in the tree. He hung between heaven and earth while the mule he had been riding ran off. Someone saw this and reported to Joab that he had seen Absalom hanging from a terebinth. And taking three pikes in hand, he thrust for the heart of Absalom, still hanging from the tree alive. Now David was sitting between the two gates, and a lookout went up to the roof of the gate above the city wall, where he looked about and saw a man running all alone. The lookout shouted to inform the king, who said, “If he is alone, he has good news to report.” The king said, “Step aside and remain in attendance here.” So he stepped aside and remained there. When the Cushite messenger came in, he said, “Let my lord the king receive the good news that this day the LORD has taken your part, freeing you from the grasp of all who rebelled against you.” But the king asked the Cushite, “Is young Absalom safe?” The Cushite replied, “May the enemies of my lord the king and all who rebel against you with evil intent be as that young man!” The king was shaken, and went up to the room over the city gate to weep. He said as he wept, “My son Absalom! My son, my son Absalom! If only I had died instead of you, Absalom, my son, my son!” Joab was told that the king was weeping and mourning for Absalom; and that day’s victory was turned into mourning for the whole army when they heard that the king was grieving for his son.
Responsorial Psalm PS 86:1-2, 3-4, 5-6
R. (1a) Listen, Lord, and answer me.
Incline your ear, O LORD; answer me,
for I am afflicted and poor.
Keep my life, for I am devoted to you;
save your servant who trusts in you.
You are my God.
R. Listen, Lord, and answer me.
Have mercy on me, O Lord,
for to you I call all the day.
Gladden the soul of your servant,
for to you, O Lord, I lift up my soul.
R. Listen, Lord, and answer me.
For you, O Lord, are good and forgiving,
abounding in kindness to all who call upon you.
Hearken, O LORD, to my prayer
and attend to the sound of my pleading.
Gospel mk 5:21-43
When Jesus had crossed again in the boat to the other side, a large crowd gathered around him, and he stayed close to the sea. One of the synagogue officials, named Jairus, came forward. Seeing him he fell at his feet and pleaded earnestly with him, saying, “My daughter is at the point of death. Please, come lay your hands on her that she may get well and live.” He went off with him and a large crowd followed him.
There was a woman afflicted with hemorrhages for twelve years. She had suffered greatly at the hands of many doctors and had spent all that she had. Yet she was not helped but only grew worse. She had heard about Jesus and came up behind him in the crowd and touched his cloak. She said, “If I but touch his clothes, I shall be cured.” Immediately her flow of blood dried up. She felt in her body that she was healed of her affliction. Jesus, aware at once that power had gone out from him, turned around in the crowd and asked, “Who has touched my clothes?” But his disciples said to him, “You see how the crowd is pressing upon you, and yet you ask, Who touched me?” And he looked around to see who had done it. The woman, realizing what had happened to her, approached in fear and trembling. She fell down before Jesus and told him the whole truth. He said to her, “Daughter, your faith has saved you. Go in peace and be cured of your affliction.”
While he was still speaking, people from the synagogue official’s house arrived and said, “Your daughter has died; why trouble the teacher any longer?” Disregarding the message that was reported, Jesus said to the synagogue official, “Do not be afraid; just have faith.” He did not allow anyone to accompany him inside except Peter, James, and John, the brother of James. When they arrived at the house of the synagogue official, he caught sight of a commotion, people weeping and wailing loudly. So he went in and said to them, “Why this commotion and weeping? The child is not dead but asleep.” And they ridiculed him. Then he put them all out. He took along the child’s father and mother and those who were with him and entered the room where the child was. He took the child by the hand and said to her, “Talitha koum,” which means, “Little girl, I say to you, arise!” The girl, a child of twelve, arose immediately and walked around. At that they were utterly astounded. He gave strict orders that no one should know this and said that she should be given something to eat.’
Commentary on Mark 5:21-43
Today’s passage illustrates a feature of Mark’s gospel – inclusion, where one passage is contained inside another. Today we have two miracles, with one of them narrated inside the other. Again we are told of large crowds gathering around Jesus on the shore as once again he crosses the lake.
A synagogue official, Jairus, approaches and begs Jesus to lay his healing hands on his daughter who is very ill. Such a person was responsible for conducting services at the synagogue and keeping order. Sometimes the title was honorary without any administrative responsibility.
He asks Jesus to come and lay his healing hands on her, as he has done for so many others. As Jesus makes his way to the house followed by a large crowd, there is a woman who had been haemorrhaging for 12 years. She had tried every kind of medical treatment but in vain; in fact, she was getting worse. Apart from the distress caused by the ailment, her bleeding rendered her ritually unclean. If the people around her knew of her condition she might have been attacked. Hence her great anxiety to approach Jesus without being identified or drawing attention.
She had this tremendous faith that, just by touching the hem of Jesus’ garment, she would be healed. And she was – immediately. In both cases, there was a deep conviction that physical contact together with faith in Jesus’ power to heal would bring about a cure. It is important for us to recover the connection between physical touch and healing.
Jesus was aware that something had happened, “aware that power had gone out from him”. His disciples naturally wondered how he could say this when so many people were pressing in on him.
In fear and trembling, probably more afraid of the crowd than of Jesus, the woman identified herself. She then hears the beautiful words: "Your faith [your total trust in me] has restored you to health; go in peace and be free from your complaint." Peace
indeed. Not only was she physically cured but she could now mix freely with people
again. She was fully restored to society and her community, without shame, without having to hide.
Now we resume the first story. Messengers come to say that Jairus’ daughter has died. There is no need to bother Jesus any more. Jesus urges Jairus to keep believing. As he approaches the house, he separates from the crowd and brings only Peter, James and John with him as witnesses to a very special event. The house is full of mourners, wailing and weeping in the customary way.
“What’s all the fuss about? The child is not dead, only asleep." In so speaking, Jesus is not denying the child’s real death, but it is an assurance that she will be wakened from her sleep of death. Death in the Old Testament is often described as sleep. And we, too, read on gravestones that so-and-so “went to sleep in the Lord”.
The crowd, often portrayed as so supportive of Jesus, here are shown as incredulous. They laugh at him. So everyone is put out of the room except the child’s parents and Jesus’ his three companions. Taking the girl by the hand, he says: "Little girl, I tell you get up [rise]." The words suggest resurrection to new life. Immediately the girl got up and began to walk around. She was just 12 years old.
Those present are “overcome with astonishment” and are told not to say anything to anyone and reminded to give the poor girl some food. This is another step in the unfolding of Jesus’ identity while at the same time he does not want that identity to be made public at this stage.
Wednesday of the Fourth Week in Ordinary Time
Reading 2 SM 24:2, 9-17
King David said to Joab and the leaders of the army who were with him, “Tour all the tribes in Israel from Dan to Beer-sheba and register the people, that I may know their number.” Joab then reported to the king the number of people registered: in Israel, eight hundred thousand men fit for military service; in Judah, five hundred thousand. Afterward, however, David regretted having numbered the people, and said to the LORD: “I have sinned grievously in what I have done. But now, LORD, forgive the guilt of your servant, for I have been very foolish.” When David rose in the morning, the LORD had spoken to the prophet Gad, David’s seer, saying: “Go and say to David, ‘This is what the LORD says: I offer you three alternatives; choose one of them, and I will inflict it on you.’” Gad then went to David to inform him. He asked: “Do you want a three years’ famine to come upon your land, or to flee from your enemy three months while he pursues you, or to have a three days’ pestilence in your land? Now consider and decide what I must reply to him who sent me.” David answered Gad: “I am in very serious difficulty. Let us fall by the hand of God, for he is most merciful; but let me not fall by the hand of man.” Thus David chose the pestilence. Now it was the time of the wheat harvest when the plague broke out among the people. The LORD then sent a pestilence over Israel from morning until the time appointed, and seventy thousand of the people from Dan to Beer-sheba died. But when the angel stretched forth his hand toward Jerusalem to destroy it, the LORD regretted the calamity and said to the angel causing the destruction among the people, “Enough now! Stay your hand.” The angel of the LORD was then standing at the threshing floor of Araunah the Jebusite. When David saw the angel who was striking the people, he said to the LORD: “It is I who have sinned; it is I, the shepherd, who have done wrong. But these are sheep; what have they done? Punish me and my kindred.”
Responsorial Psalm PS 32:1-2, 5, 6, 7
R. (see 5c) Lord, forgive the wrong I have done.
Blessed is he whose fault is taken away,
whose sin is covered.
Blessed the man to whom the LORD imputes not guilt,
in whose spirit there is no guile.
R. Lord, forgive the wrong I have done.
Then I acknowledged my sin to you,
my guilt I covered not.
I said, "I confess my faults to the LORD,"
and you took away the guilt of my sin.
R. Lord, forgive the wrong I have done.
For this shall every faithful man pray to you
in time of stress.
Though deep waters overflow,
they shall not reach him.
R. Lord, forgive the wrong I have done.
You are my shelter; from distress you will preserve me;
with glad cries of freedom you will ring me round.
Gospel mk 6:1-6
Jesus departed from there and came to his native place, accompanied by his disciples. When the sabbath came he began to teach in the synagogue, and many who heard him were astonished. They said, “Where did this man get all this? What kind of wisdom has been given him? What mighty deeds are wrought by his hands! Is he not the carpenter, the son of Mary, and the brother of James and Joseph and Judas and Simon? And are not his sisters here with us?” And they took offense at him. Jesus said to them, “A prophet is not without honor except in his native place and among his own kin and in his own house.” So he was not able to perform any mighty deed there, apart from curing a few sick people by laying his hands on them. He was amazed at their lack of faith.
Commentary on Mark 6:1-6
Jesus returns to his home town in the company of his disciples. On the sabbath day, as was his right, he began teaching in the synagogue. His listeners, who all knew him since he was a child, are staggered at the way he speaks. "Where did the man get all this? What is this wisdom that has been granted him and these miracles that are worked through him?" He had no more education than any of his fellow-villagers. But the point is that they do recognise his wisdom and his power to perform miracles. Yet, he is “only” a carpenter, the son of Mary and related to James and Joset and Jude and Simon and with “sisters” as well.
And, because they knew him so well, they could not accept him. They deliberately chose not to see what was happening before their eyes. This, of course, is the irony of the whole situation. They did not know him at all. They were blinded by a superficial familiarity. So Jesus says, "A prophet is only despised in his own country, among
his own relations, and in his own house." A saying known in other cultures and an experience all too often repeated in our own day. In comparing himself to the Hebrew prophets who went before him, Jesus foreshadows his ultimate rejection by many of his own people. We have already seen his problems with his own family and now with his townspeople. It is not the end.
The trap of familiarity is one we can all fall into very easily. How many times have we failed to recognise the voice of Jesus speaking to us because the person is someone we meet every day, a person we may not like or despise? But God can and does talk to us through all kinds of people, Catholic or not, relative, friend, colleague, our own children, total stranger, educated, uneducated…
As a result, we are told, Jesus not only did not but “could not” work any miracles there, except for a few sick people who were cured by the laying of hands. But he could not help those who had no faith in him. Jesus works only when we cooperate and open ourselves to him. Mark often says how amazed the people are at Jesus’ teaching. Now it is Jesus” turn to be amazed at his home town’s lack of faith and trust in him.
Thursday of the Fourth Week in Ordinary Time
Reading 1 KGS 2:1-4, 10-12
When the time of David’s death drew near, he gave these instructions to his son Solomon: “I am going the way of all flesh. Take courage and be a man. Keep the mandate of the LORD, your God, following his ways and observing his statutes, commands, ordinances, and decrees as they are written in the law of Moses, that you may succeed in whatever you do, wherever you turn, and the LORD may fulfill the promise he made on my behalf when he said, ‘If your sons so conduct themselves that they remain faithful to me with their whole heart and with their whole soul, you shall always have someone of your line on the throne of Israel.’” David rested with his ancestors and was buried in the City of David. The length of David’s reign over Israel was forty years: he reigned seven years in Hebron and thirty-three years in Jerusalem. Solomon was seated on the throne of his father David, with his sovereignty firmly established.
Responsorial Psalm 1 Chronicles 29:10, 11ab, 11d-12a, 12bcd
R. (12b) Lord, you are exalted over all.
"Blessed may you be, O LORD,
God of Israel our father,
from eternity to eternity."
R. Lord, you are exalted over all.
"Yours, O LORD, are grandeur and power,
majesty, splendor, and glory."
R. Lord, you are exalted over all.
"LORD, you are exalted over all.
Yours, O LORD, is the sovereignty;
you are exalted as head over all.
Riches and honor are from you."
R. Lord, you are exalted over all.
"In your hand are power and might;
it is yours to give grandeur and strength to all."
Gospel mk 6:7-13
Jesus summoned the Twelve and began to send them out two by two and gave them authority over unclean spirits. He instructed them to take nothing for the journey but a walking stick –no food, no sack, no money in their belts. They were, however, to wear sandals but not a second tunic. He said to them, “Wherever you enter a house, stay there until you leave from there. Whatever place does not welcome you or listen to you, leave there and shake the dust off your feet in testimony against them.” So they went off and preached repentance. The Twelve drove out many demons, and they anointed with oil many who were sick and cured them.
Commentary on Mark 6:7-13
We now reach a new stage in the formation of Jesus’ disciples. There was a calling of the first disciples to be “fishers of people”, then the choosing of twelve who would share in the very work of Jesus. Now the Twelve, the foundation of the future community, are being sent out to do exactly the same work that Jesus has been doing.
They have been given authority over unclean spirits, they preach repentance – that radical conversaion (metanoia, metanoia) to the vision of the Kingdom, anointing the sick with oil and healing them. Notice that these three activities cover the whole person: spiritual, mental and physical. Healing and wholeness, health and holiness. To be holy is to be whole.
They are instructed to travel lightly, bringing only what they absolutely need. No food or money or even a change of clothes. They will not need these things because they will be taken care of by the people they serve. They are to stay in the first house that takes them in. Overall, they are to show total dependence on and trust in God. This is freedom at its best. A model repeated by many saints and founders of religious congregations. (One thinks of such disparate cases as St Ignatius Loyola, Mother Teresa, the community in the book The Cross and the Switchblade.)
Do we really need all the baggage we carry through life? As someone has said: Those are really rich whose needs are the least. That is what Jesus is teaching us. And, of course, he was a living example.
The disciples went off and did the three central works of Jesus:
- They proclaimed the Kingdom and called for a radical change of heart from people so that they might see life in the way that Jesus, the Son of God, was proclaiming.
- They liberated many people from evil influences and compulsions. Freedom is of the essence of Christian discipleship.
- They anointed the sick with soothing oil and brought them healing and wholeness.
They not only preached the Kingdom; they made it a reality in people’s lives.
This is what we too are all called to do within the circumstances of our life. Having little but giving much.
Friday of the Fourth Week in Ordinary Time
Reading SIR 47:2-11
Like the choice fat of the sacred offerings, so was David in Israel. He made sport of lions as though they were kids, and of bears, like lambs of the flock. As a youth he slew the giant and wiped out the people’s disgrace, When his hand let fly the slingstone that crushed the pride of Goliath. Since he called upon the Most High God, who gave strength to his right arm To defeat the skilled warrior and raise up the might of his people, Therefore the women sang his praises, and ascribed to him tens of thousands and praised him when they blessed the Lord. When he assumed the royal crown, he battled and subdued the enemy on every side. He destroyed the hostile Philistines and shattered their power till our own day. With his every deed he offered thanks to God Most High, in words of praise. With his whole being he loved his Maker and daily had his praises sung; He set singers before the altar and by their voices he made sweet melodies, He added beauty to the feasts and solemnized the seasons of each year So that when the Holy Name was praised, before daybreak the sanctuary would resound. The LORD forgave him his sins and exalted his strength forever; He conferred on him the rights of royalty and established his throne in Israel.
Gospel mk 6:14-29
King Herod heard about Jesus, for his fame had become widespread, and people were saying, “John the Baptist has been raised from the dead; that is why mighty powers are at work in him.” Others were saying, “He is Elijah”; still others, “He is a prophet like any of the prophets.” But when Herod learned of it, he said, “It is John whom I beheaded. He has been raised up.”
Herod was the one who had John arrested and bound in prison on account of Herodias, the wife of his brother Philip, whom he had married. John had said to Herod, “It is not lawful for you to have your brother’s wife.” Herodias harbored a grudge against him and wanted to kill him but was unable to do so. Herod feared John, knowing him to be a righteous and holy man, and kept him in custody. When he heard him speak he was very much perplexed, yet he liked to listen to him. Herodias had an opportunity one day when Herod, on his birthday, gave a banquet for his courtiers, his military officers, and the leading men of Galilee. His own daughter came in and performed a dance that delighted Herod and his guests. The king said to the girl, “Ask of me whatever you wish and I will grant it to you.” He even swore many things to her, “I will grant you whatever you ask of me, even to half of my kingdom.” She went out and said to her mother, “What shall I ask for?” Her mother replied, “The head of John the Baptist.” The girl hurried back to the king’s presence and made her request, “I want you to give me at once on a platter the head of John the Baptist.” The king was deeply distressed, but because of his oaths and the guests he did not wish to break his word to her. So he promptly dispatched an executioner with orders to bring back his head. He went off and beheaded him in the prison. He brought in the head on a platter and gave it to the girl. The girl in turn gave it to her mother. When his disciples heard about it, they came and took his body and laid it in a tomb.
Commentary on Mark 6:14-29
Jesus was now becoming well known over a wide area. There was much speculation as to who he was (a major theme of Mark's gospel). Some were suggesting that he was John the Baptist (who had by this time been executed) come to life again, or that he was the prophet Elijah, who was expected to return just before the coming of the Messiah, or that he was a prophet in his own right, "like the prophets we used to have". We know, of course, that all those speculations were wrong. The answer will emerge very soon.
King Herod, steeped in superstition and full of fear and guilt was convinced that Jesus was a re-incarnation of John the Baptist whom he had beheaded. We then get the story as to how this happened.
Herod Antipas, also known as Herod the Tetrarch, was the son of Herod the Great, who was king when Jesus was born. When the older Herod died his kingdom was divided among his three surviving sons. Archelaus received half of the territory, Herod Antipas became ruler of Galilee and Perea, while Philip was the ruler of the northern territory on the east side of the Jordan. The title ‘Tetrarch’ indicates that he was ruler of one quarter of the whole territory.
It is clear that Herod had great respect for John as he would also have for Jesus later on. The problem arose because of John had denounced Herod’s taking the wife of his half-brother Herod Boethus, as his wife. This was in clear violation of Jewish law. The historian Josephus also says that Herod feared that John, so popular with the people, might instigate a riot against him.
It was this woman, Herodias, who now wanted to be rid of John but could not do so because of Herod's respect for John. Herod had gone as far as arresting John but even when John was in prison, Herod loved to listen to him even though he was puzzled by John’s preaching.
Herodias saw her opportunity when Herod threw a party for his court to celebrate his birthday. She knew her husband's weaknesses. Herodias's daughter was brought in to dance and utterly captivated Herod. Deep in his cups, he made a rash promise. He would give her anything, even half of the territory he governed. Under the prompting of the mother, the girl makes the gruesome request for John's head on a dish.
Herod was aghast but because of his oath and the presence of his guests, he dared not renege on his promise. John was beheaded and the head given to the mother. John's disciples then take the body and give it a decent burial.
Monday of the Fourth Week in Ordinary Time
Reading 2 SM 15:13-14, 30; 16:5-13
An informant came to David with the report, “The children of Israel have transferred their loyalty to Absalom.” At this, David said to all his servants who were with him in Jerusalem: “Up! Let us take flight, or none of us will escape from Absalom. Leave quickly, lest he hurry and overtake us, then visit disaster upon us and put the city to the sword.” As David went up the Mount of Olives, he wept without ceasing. His head was covered, and he was walking barefoot. All those who were with him also had their heads covered and were weeping as they went. As David was approaching Bahurim, a man named Shimei, the son of Gera of the same clan as Saul’s family, was coming out of the place, cursing as he came. He threw stones at David and at all the king’s officers, even though all the soldiers, including the royal guard, were on David’s right and on his left. Shimei was saying as he cursed: “Away, away, you murderous and wicked man! The LORD has requited you for all the bloodshed in the family of Saul, in whose stead you became king, and the LORD has given over the kingdom to your son Absalom. And now you suffer ruin because you are a murderer.” Abishai, son of Zeruiah, said to the king: “Why should this dead dog curse my lord the king? Let me go over, please, and lop off his head.” But the king replied: “What business is it of mine or of yours, sons of Zeruiah, that he curses? Suppose the LORD has told him to curse David; who then will dare to say, ‘Why are you doing this?’” Then the king said to Abishai and to all his servants: “If my own son, who came forth from my loins, is seeking my life, how much more might this Benjaminite do so? Let him alone and let him curse, for the LORD has told him to. Perhaps the LORD will look upon my affliction and make it up to me with benefits for the curses he is uttering this day.” David and his men continued on the road, while Shimei kept abreast of them on the hillside, all the while cursing and throwing stones and dirt as he went.
Responsorial Psalm PS 3:2-3, 4-5, 6-7
R. (8a) Lord, rise up and save me.
O LORD, how many are my adversaries!
Many rise up against me!
Many are saying of me,
"There is no salvation for him in God."
R. Lord, rise up and save me.
But you, O LORD, are my shield;
my glory, you lift up my head!
When I call out to the LORD,
he answers me from his holy mountain.
R. Lord, rise up and save me.
When I lie down in sleep,
I wake again, for the LORD sustains me.
I fear not the myriads of people
arrayed against me on every side.
Gospel mk 5:1-20
Jesus and his disciples came to the other side of the sea, to the territory of the Gerasenes. When he got out of the boat, at once a man from the tombs who had an unclean spirit met him. The man had been dwelling among the tombs, and no one could restrain him any longer, even with a chain. In fact, he had frequently been bound with shackles and chains, but the chains had been pulled apart by him and the shackles smashed, and no one was strong enough to subdue him. Night and day among the tombs and on the hillsides he was always crying out and bruising himself with stones. Catching sight of Jesus from a distance, he ran up and prostrated himself before him, crying out in a loud voice, “What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me!” (He had been saying to him, “Unclean spirit, come out of the man!”) He asked him, “What is your name?” He replied, “Legion is my name. There are many of us.” And he pleaded earnestly with him not to drive them away from that territory.
Now a large herd of swine was feeding there on the hillside. And they pleaded with him, “Send us into the swine. Let us enter them.” And he let them, and the unclean spirits came out and entered the swine. The herd of about two thousand rushed down a steep bank into the sea, where they were drowned. The swineherds ran away and reported the incident in the town and throughout the countryside. And people came out to see what had happened. As they approached Jesus, they caught sight of the man who had been possessed by Legion, sitting there clothed and in his right mind. And they were seized with fear. Those who witnessed the incident explained to them what had happened to the possessed man and to the swine. Then they began to beg him to leave their district. As he was getting into the boat, the man who had been possessed pleaded to remain with him. But Jesus would not permit him but told him instead, “Go home to your family and announce to them all that the Lord in his pity has done for you.” Then the man went off and began to proclaim in the Decapolis what Jesus had done for him; and all were amazed.
Commentary on Mark 5:1-20
Today we see Mark at his best. A story full of drama and excitement. Compare the very bland version in Matthew (where, for some reason, there are two men.) It takes place in the “country of the Gerasenes” which was Gentile territory.
There was a man who was possessed by several demons (“My name is Legion for there are many of us.”) He was absolutely uncontrollable, could smash through chains and lived in isolated places, an outcast and a source of fear to people everywhere.
But when Jesus appears, it is the demons’ turn to fear. They begged not to be sent out of that district. (As Gentile territory was it fertile ground for their activities, a Screwtape’s paradise?) They offer a deal. They ask to be allowed to enter a herd of pigs. The presence of pigs indicates this was Gentile territory. Their request is granted. Once possessed, the pigs, 2,000 of them, went berserk and hurtled down a cliff into the lake and were drowned.
To the thinking of many today, this seems like a terrible waste of good pigs. How could Jesus do such a thing? But we need to remember that this was written in a Jewish context where pigs were regarded as unclean and to be avoided at all costs. We remember how the Prodigal Son was condemned in his hunger to get a job tending pigs and even to eating their food. For a Jew, this was the very lowest any human could go in terms of humiliation and degradation. So getting rid of these pigs was no big deal. A case of good riddance. A better place to put evil spirits could not be imagined!
On the other hand, the swineherds were naturally upset at losing their means of livelihood and went back to the towns to announce what had happened. The people came out to see this extraordinary happening. They found Jesus and the man, perfectly composed and fully dressed. And they were afraid. Naturally, they realised that, in Jesus, they were in the presence of Someone very special who had such powers. They were also very upset that their herds of pigs had been destroyed and, not surprisingly, they begged Jesus to go elsewhere.
The man, however, asked to follow Jesus. Jesus’ response is interesting. He said to the man, “Go home to your people and tell them all that the Lord in his mercy has done for you.” This was, in fact, another kind of following. And is a message each of us can hear.
Some of us think that following Jesus means spending a lot of time “with Jesus” in religious activities or joining the priesthood or religious life. For most of us, our calling and our following of Jesus takes place right where we are. It is there that we need to share with others our experience of knowing and being loved by Jesus. Let us go home and tell others what Jesus means in our lives. And, like the people in the Gospel, they may be amazed.
Tuesday of the Fourth Week in Ordinary Time
Reading 1 2 SM 18:9-10, 14B, 24-25A, 30–19:3
Absalom unexpectedly came up against David’s servants. He was mounted on a mule, and, as the mule passed under the branches of a large terebinth, his hair caught fast in the tree. He hung between heaven and earth while the mule he had been riding ran off. Someone saw this and reported to Joab that he had seen Absalom hanging from a terebinth. And taking three pikes in hand, he thrust for the heart of Absalom, still hanging from the tree alive. Now David was sitting between the two gates, and a lookout went up to the roof of the gate above the city wall, where he looked about and saw a man running all alone. The lookout shouted to inform the king, who said, “If he is alone, he has good news to report.” The king said, “Step aside and remain in attendance here.” So he stepped aside and remained there. When the Cushite messenger came in, he said, “Let my lord the king receive the good news that this day the LORD has taken your part, freeing you from the grasp of all who rebelled against you.” But the king asked the Cushite, “Is young Absalom safe?” The Cushite replied, “May the enemies of my lord the king and all who rebel against you with evil intent be as that young man!” The king was shaken, and went up to the room over the city gate to weep. He said as he wept, “My son Absalom! My son, my son Absalom! If only I had died instead of you, Absalom, my son, my son!” Joab was told that the king was weeping and mourning for Absalom; and that day’s victory was turned into mourning for the whole army when they heard that the king was grieving for his son.
Responsorial Psalm PS 86:1-2, 3-4, 5-6
R. (1a) Listen, Lord, and answer me.
Incline your ear, O LORD; answer me,
for I am afflicted and poor.
Keep my life, for I am devoted to you;
save your servant who trusts in you.
You are my God.
R. Listen, Lord, and answer me.
Have mercy on me, O Lord,
for to you I call all the day.
Gladden the soul of your servant,
for to you, O Lord, I lift up my soul.
R. Listen, Lord, and answer me.
For you, O Lord, are good and forgiving,
abounding in kindness to all who call upon you.
Hearken, O LORD, to my prayer
and attend to the sound of my pleading.
Gospel mk 5:21-43
When Jesus had crossed again in the boat to the other side, a large crowd gathered around him, and he stayed close to the sea. One of the synagogue officials, named Jairus, came forward. Seeing him he fell at his feet and pleaded earnestly with him, saying, “My daughter is at the point of death. Please, come lay your hands on her that she may get well and live.” He went off with him and a large crowd followed him.
There was a woman afflicted with hemorrhages for twelve years. She had suffered greatly at the hands of many doctors and had spent all that she had. Yet she was not helped but only grew worse. She had heard about Jesus and came up behind him in the crowd and touched his cloak. She said, “If I but touch his clothes, I shall be cured.” Immediately her flow of blood dried up. She felt in her body that she was healed of her affliction. Jesus, aware at once that power had gone out from him, turned around in the crowd and asked, “Who has touched my clothes?” But his disciples said to him, “You see how the crowd is pressing upon you, and yet you ask, Who touched me?” And he looked around to see who had done it. The woman, realizing what had happened to her, approached in fear and trembling. She fell down before Jesus and told him the whole truth. He said to her, “Daughter, your faith has saved you. Go in peace and be cured of your affliction.”
While he was still speaking, people from the synagogue official’s house arrived and said, “Your daughter has died; why trouble the teacher any longer?” Disregarding the message that was reported, Jesus said to the synagogue official, “Do not be afraid; just have faith.” He did not allow anyone to accompany him inside except Peter, James, and John, the brother of James. When they arrived at the house of the synagogue official, he caught sight of a commotion, people weeping and wailing loudly. So he went in and said to them, “Why this commotion and weeping? The child is not dead but asleep.” And they ridiculed him. Then he put them all out. He took along the child’s father and mother and those who were with him and entered the room where the child was. He took the child by the hand and said to her, “Talitha koum,” which means, “Little girl, I say to you, arise!” The girl, a child of twelve, arose immediately and walked around. At that they were utterly astounded. He gave strict orders that no one should know this and said that she should be given something to eat.’
Commentary on Mark 5:21-43
Today’s passage illustrates a feature of Mark’s gospel – inclusion, where one passage is contained inside another. Today we have two miracles, with one of them narrated inside the other. Again we are told of large crowds gathering around Jesus on the shore as once again he crosses the lake.
A synagogue official, Jairus, approaches and begs Jesus to lay his healing hands on his daughter who is very ill. Such a person was responsible for conducting services at the synagogue and keeping order. Sometimes the title was honorary without any administrative responsibility.
He asks Jesus to come and lay his healing hands on her, as he has done for so many others. As Jesus makes his way to the house followed by a large crowd, there is a woman who had been haemorrhaging for 12 years. She had tried every kind of medical treatment but in vain; in fact, she was getting worse. Apart from the distress caused by the ailment, her bleeding rendered her ritually unclean. If the people around her knew of her condition she might have been attacked. Hence her great anxiety to approach Jesus without being identified or drawing attention.
She had this tremendous faith that, just by touching the hem of Jesus’ garment, she would be healed. And she was – immediately. In both cases, there was a deep conviction that physical contact together with faith in Jesus’ power to heal would bring about a cure. It is important for us to recover the connection between physical touch and healing.
Jesus was aware that something had happened, “aware that power had gone out from him”. His disciples naturally wondered how he could say this when so many people were pressing in on him.
In fear and trembling, probably more afraid of the crowd than of Jesus, the woman identified herself. She then hears the beautiful words: "Your faith [your total trust in me] has restored you to health; go in peace and be free from your complaint." Peace
indeed. Not only was she physically cured but she could now mix freely with people
again. She was fully restored to society and her community, without shame, without having to hide.
Now we resume the first story. Messengers come to say that Jairus’ daughter has died. There is no need to bother Jesus any more. Jesus urges Jairus to keep believing. As he approaches the house, he separates from the crowd and brings only Peter, James and John with him as witnesses to a very special event. The house is full of mourners, wailing and weeping in the customary way.
“What’s all the fuss about? The child is not dead, only asleep." In so speaking, Jesus is not denying the child’s real death, but it is an assurance that she will be wakened from her sleep of death. Death in the Old Testament is often described as sleep. And we, too, read on gravestones that so-and-so “went to sleep in the Lord”.
The crowd, often portrayed as so supportive of Jesus, here are shown as incredulous. They laugh at him. So everyone is put out of the room except the child’s parents and Jesus’ his three companions. Taking the girl by the hand, he says: "Little girl, I tell you get up [rise]." The words suggest resurrection to new life. Immediately the girl got up and began to walk around. She was just 12 years old.
Those present are “overcome with astonishment” and are told not to say anything to anyone and reminded to give the poor girl some food. This is another step in the unfolding of Jesus’ identity while at the same time he does not want that identity to be made public at this stage.
Wednesday of the Fourth Week in Ordinary Time
Reading 2 SM 24:2, 9-17
King David said to Joab and the leaders of the army who were with him, “Tour all the tribes in Israel from Dan to Beer-sheba and register the people, that I may know their number.” Joab then reported to the king the number of people registered: in Israel, eight hundred thousand men fit for military service; in Judah, five hundred thousand. Afterward, however, David regretted having numbered the people, and said to the LORD: “I have sinned grievously in what I have done. But now, LORD, forgive the guilt of your servant, for I have been very foolish.” When David rose in the morning, the LORD had spoken to the prophet Gad, David’s seer, saying: “Go and say to David, ‘This is what the LORD says: I offer you three alternatives; choose one of them, and I will inflict it on you.’” Gad then went to David to inform him. He asked: “Do you want a three years’ famine to come upon your land, or to flee from your enemy three months while he pursues you, or to have a three days’ pestilence in your land? Now consider and decide what I must reply to him who sent me.” David answered Gad: “I am in very serious difficulty. Let us fall by the hand of God, for he is most merciful; but let me not fall by the hand of man.” Thus David chose the pestilence. Now it was the time of the wheat harvest when the plague broke out among the people. The LORD then sent a pestilence over Israel from morning until the time appointed, and seventy thousand of the people from Dan to Beer-sheba died. But when the angel stretched forth his hand toward Jerusalem to destroy it, the LORD regretted the calamity and said to the angel causing the destruction among the people, “Enough now! Stay your hand.” The angel of the LORD was then standing at the threshing floor of Araunah the Jebusite. When David saw the angel who was striking the people, he said to the LORD: “It is I who have sinned; it is I, the shepherd, who have done wrong. But these are sheep; what have they done? Punish me and my kindred.”
Responsorial Psalm PS 32:1-2, 5, 6, 7
R. (see 5c) Lord, forgive the wrong I have done.
Blessed is he whose fault is taken away,
whose sin is covered.
Blessed the man to whom the LORD imputes not guilt,
in whose spirit there is no guile.
R. Lord, forgive the wrong I have done.
Then I acknowledged my sin to you,
my guilt I covered not.
I said, "I confess my faults to the LORD,"
and you took away the guilt of my sin.
R. Lord, forgive the wrong I have done.
For this shall every faithful man pray to you
in time of stress.
Though deep waters overflow,
they shall not reach him.
R. Lord, forgive the wrong I have done.
You are my shelter; from distress you will preserve me;
with glad cries of freedom you will ring me round.
Gospel mk 6:1-6
Jesus departed from there and came to his native place, accompanied by his disciples. When the sabbath came he began to teach in the synagogue, and many who heard him were astonished. They said, “Where did this man get all this? What kind of wisdom has been given him? What mighty deeds are wrought by his hands! Is he not the carpenter, the son of Mary, and the brother of James and Joseph and Judas and Simon? And are not his sisters here with us?” And they took offense at him. Jesus said to them, “A prophet is not without honor except in his native place and among his own kin and in his own house.” So he was not able to perform any mighty deed there, apart from curing a few sick people by laying his hands on them. He was amazed at their lack of faith.
Commentary on Mark 6:1-6
Jesus returns to his home town in the company of his disciples. On the sabbath day, as was his right, he began teaching in the synagogue. His listeners, who all knew him since he was a child, are staggered at the way he speaks. "Where did the man get all this? What is this wisdom that has been granted him and these miracles that are worked through him?" He had no more education than any of his fellow-villagers. But the point is that they do recognise his wisdom and his power to perform miracles. Yet, he is “only” a carpenter, the son of Mary and related to James and Joset and Jude and Simon and with “sisters” as well.
And, because they knew him so well, they could not accept him. They deliberately chose not to see what was happening before their eyes. This, of course, is the irony of the whole situation. They did not know him at all. They were blinded by a superficial familiarity. So Jesus says, "A prophet is only despised in his own country, among
his own relations, and in his own house." A saying known in other cultures and an experience all too often repeated in our own day. In comparing himself to the Hebrew prophets who went before him, Jesus foreshadows his ultimate rejection by many of his own people. We have already seen his problems with his own family and now with his townspeople. It is not the end.
The trap of familiarity is one we can all fall into very easily. How many times have we failed to recognise the voice of Jesus speaking to us because the person is someone we meet every day, a person we may not like or despise? But God can and does talk to us through all kinds of people, Catholic or not, relative, friend, colleague, our own children, total stranger, educated, uneducated…
As a result, we are told, Jesus not only did not but “could not” work any miracles there, except for a few sick people who were cured by the laying of hands. But he could not help those who had no faith in him. Jesus works only when we cooperate and open ourselves to him. Mark often says how amazed the people are at Jesus’ teaching. Now it is Jesus” turn to be amazed at his home town’s lack of faith and trust in him.
Thursday of the Fourth Week in Ordinary Time
Reading 1 KGS 2:1-4, 10-12
When the time of David’s death drew near, he gave these instructions to his son Solomon: “I am going the way of all flesh. Take courage and be a man. Keep the mandate of the LORD, your God, following his ways and observing his statutes, commands, ordinances, and decrees as they are written in the law of Moses, that you may succeed in whatever you do, wherever you turn, and the LORD may fulfill the promise he made on my behalf when he said, ‘If your sons so conduct themselves that they remain faithful to me with their whole heart and with their whole soul, you shall always have someone of your line on the throne of Israel.’” David rested with his ancestors and was buried in the City of David. The length of David’s reign over Israel was forty years: he reigned seven years in Hebron and thirty-three years in Jerusalem. Solomon was seated on the throne of his father David, with his sovereignty firmly established.
Responsorial Psalm 1 Chronicles 29:10, 11ab, 11d-12a, 12bcd
R. (12b) Lord, you are exalted over all.
"Blessed may you be, O LORD,
God of Israel our father,
from eternity to eternity."
R. Lord, you are exalted over all.
"Yours, O LORD, are grandeur and power,
majesty, splendor, and glory."
R. Lord, you are exalted over all.
"LORD, you are exalted over all.
Yours, O LORD, is the sovereignty;
you are exalted as head over all.
Riches and honor are from you."
R. Lord, you are exalted over all.
"In your hand are power and might;
it is yours to give grandeur and strength to all."
Gospel mk 6:7-13
Jesus summoned the Twelve and began to send them out two by two and gave them authority over unclean spirits. He instructed them to take nothing for the journey but a walking stick –no food, no sack, no money in their belts. They were, however, to wear sandals but not a second tunic. He said to them, “Wherever you enter a house, stay there until you leave from there. Whatever place does not welcome you or listen to you, leave there and shake the dust off your feet in testimony against them.” So they went off and preached repentance. The Twelve drove out many demons, and they anointed with oil many who were sick and cured them.
Commentary on Mark 6:7-13
We now reach a new stage in the formation of Jesus’ disciples. There was a calling of the first disciples to be “fishers of people”, then the choosing of twelve who would share in the very work of Jesus. Now the Twelve, the foundation of the future community, are being sent out to do exactly the same work that Jesus has been doing.
They have been given authority over unclean spirits, they preach repentance – that radical conversaion (metanoia, metanoia) to the vision of the Kingdom, anointing the sick with oil and healing them. Notice that these three activities cover the whole person: spiritual, mental and physical. Healing and wholeness, health and holiness. To be holy is to be whole.
They are instructed to travel lightly, bringing only what they absolutely need. No food or money or even a change of clothes. They will not need these things because they will be taken care of by the people they serve. They are to stay in the first house that takes them in. Overall, they are to show total dependence on and trust in God. This is freedom at its best. A model repeated by many saints and founders of religious congregations. (One thinks of such disparate cases as St Ignatius Loyola, Mother Teresa, the community in the book The Cross and the Switchblade.)
Do we really need all the baggage we carry through life? As someone has said: Those are really rich whose needs are the least. That is what Jesus is teaching us. And, of course, he was a living example.
The disciples went off and did the three central works of Jesus:
- They proclaimed the Kingdom and called for a radical change of heart from people so that they might see life in the way that Jesus, the Son of God, was proclaiming.
- They liberated many people from evil influences and compulsions. Freedom is of the essence of Christian discipleship.
- They anointed the sick with soothing oil and brought them healing and wholeness.
They not only preached the Kingdom; they made it a reality in people’s lives.
This is what we too are all called to do within the circumstances of our life. Having little but giving much.
Friday of the Fourth Week in Ordinary Time
Reading SIR 47:2-11
Like the choice fat of the sacred offerings, so was David in Israel. He made sport of lions as though they were kids, and of bears, like lambs of the flock. As a youth he slew the giant and wiped out the people’s disgrace, When his hand let fly the slingstone that crushed the pride of Goliath. Since he called upon the Most High God, who gave strength to his right arm To defeat the skilled warrior and raise up the might of his people, Therefore the women sang his praises, and ascribed to him tens of thousands and praised him when they blessed the Lord. When he assumed the royal crown, he battled and subdued the enemy on every side. He destroyed the hostile Philistines and shattered their power till our own day. With his every deed he offered thanks to God Most High, in words of praise. With his whole being he loved his Maker and daily had his praises sung; He set singers before the altar and by their voices he made sweet melodies, He added beauty to the feasts and solemnized the seasons of each year So that when the Holy Name was praised, before daybreak the sanctuary would resound. The LORD forgave him his sins and exalted his strength forever; He conferred on him the rights of royalty and established his throne in Israel.
Gospel mk 6:14-29
King Herod heard about Jesus, for his fame had become widespread, and people were saying, “John the Baptist has been raised from the dead; that is why mighty powers are at work in him.” Others were saying, “He is Elijah”; still others, “He is a prophet like any of the prophets.” But when Herod learned of it, he said, “It is John whom I beheaded. He has been raised up.”
Herod was the one who had John arrested and bound in prison on account of Herodias, the wife of his brother Philip, whom he had married. John had said to Herod, “It is not lawful for you to have your brother’s wife.” Herodias harbored a grudge against him and wanted to kill him but was unable to do so. Herod feared John, knowing him to be a righteous and holy man, and kept him in custody. When he heard him speak he was very much perplexed, yet he liked to listen to him. Herodias had an opportunity one day when Herod, on his birthday, gave a banquet for his courtiers, his military officers, and the leading men of Galilee. His own daughter came in and performed a dance that delighted Herod and his guests. The king said to the girl, “Ask of me whatever you wish and I will grant it to you.” He even swore many things to her, “I will grant you whatever you ask of me, even to half of my kingdom.” She went out and said to her mother, “What shall I ask for?” Her mother replied, “The head of John the Baptist.” The girl hurried back to the king’s presence and made her request, “I want you to give me at once on a platter the head of John the Baptist.” The king was deeply distressed, but because of his oaths and the guests he did not wish to break his word to her. So he promptly dispatched an executioner with orders to bring back his head. He went off and beheaded him in the prison. He brought in the head on a platter and gave it to the girl. The girl in turn gave it to her mother. When his disciples heard about it, they came and took his body and laid it in a tomb.
Commentary on Mark 6:14-29
Jesus was now becoming well known over a wide area. There was much speculation as to who he was (a major theme of Mark's gospel). Some were suggesting that he was John the Baptist (who had by this time been executed) come to life again, or that he was the prophet Elijah, who was expected to return just before the coming of the Messiah, or that he was a prophet in his own right, "like the prophets we used to have". We know, of course, that all those speculations were wrong. The answer will emerge very soon.
King Herod, steeped in superstition and full of fear and guilt was convinced that Jesus was a re-incarnation of John the Baptist whom he had beheaded. We then get the story as to how this happened.
Herod Antipas, also known as Herod the Tetrarch, was the son of Herod the Great, who was king when Jesus was born. When the older Herod died his kingdom was divided among his three surviving sons. Archelaus received half of the territory, Herod Antipas became ruler of Galilee and Perea, while Philip was the ruler of the northern territory on the east side of the Jordan. The title ‘Tetrarch’ indicates that he was ruler of one quarter of the whole territory.
It is clear that Herod had great respect for John as he would also have for Jesus later on. The problem arose because of John had denounced Herod’s taking the wife of his half-brother Herod Boethus, as his wife. This was in clear violation of Jewish law. The historian Josephus also says that Herod feared that John, so popular with the people, might instigate a riot against him.
It was this woman, Herodias, who now wanted to be rid of John but could not do so because of Herod's respect for John. Herod had gone as far as arresting John but even when John was in prison, Herod loved to listen to him even though he was puzzled by John’s preaching.
Herodias saw her opportunity when Herod threw a party for his court to celebrate his birthday. She knew her husband's weaknesses. Herodias's daughter was brought in to dance and utterly captivated Herod. Deep in his cups, he made a rash promise. He would give her anything, even half of the territory he governed. Under the prompting of the mother, the girl makes the gruesome request for John's head on a dish.
Herod was aghast but because of his oath and the presence of his guests, he dared not renege on his promise. John was beheaded and the head given to the mother. John's disciples then take the body and give it a decent burial.
Monday of the Fifth Week In Ordinary Time
Reading 11 KGS 8:1-7, 9-13
The elders of Israel and all the leaders of the tribes, the princes in the ancestral houses of the children of Israel, came to King Solomon in Jerusalem, to bring up the ark of the LORD’s covenant from the City of David, which is Zion. All the people of Israel assembled before King Solomon during the festival in the month of Ethanim (the seventh month). When all the elders of Israel had arrived, the priests took up the ark; they carried the ark of the LORD and the meeting tent with all the sacred vessels that were in the tent. (The priests and Levites carried them.) King Solomon and the entire community of Israel present for the occasion sacrificed before the ark sheep and oxen too many to number or count. The priests brought the ark of the covenant of the LORD to its place beneath the wings of the cherubim in the sanctuary, the holy of holies of the temple. The cherubim had their wings spread out over the place of the ark, sheltering the ark and its poles from above. There was nothing in the ark but the two stone tablets which Moses had put there at Horeb, when the LORD made a covenant with the children of Israel at their departure from the land of Egypt. When the priests left the holy place, the cloud filled the temple of the LORD so that the priests could no longer minister because of the cloud, since the LORD’s glory had filled the temple of the LORD. Then Solomon said, “The LORD intends to dwell in the dark cloud; I have truly built you a princely house, a dwelling where you may abide forever.”
Responsorial Psalm PS 132:6-7, 8-10
R. (8a) Lord, go up to the place of your rest!
Behold, we heard of it in Ephrathah;
we found it in the fields of Jaar.
Let us enter into his dwelling,
let us worship at his footstool.
Advance, O LORD, to your resting place,
you and the ark of your majesty.
May your priests be clothed with justice;
let your faithful ones shout merrily for joy.
For the sake of David your servant,
reject not the plea of your anointed.
Gospel Mk 6:53-56
After making the crossing to the other side of the sea, Jesus and his disciples came to land at Gennesaret and tied up there. As they were leaving the boat, people immediately recognized him. They scurried about the surrounding country and began to bring in the sick on mats to wherever they heard he was. Whatever villages or towns or countryside he entered, they laid the sick in the marketplaces and begged him that they might touch only the tassel on his cloak; and as many as touched it were healed.
Commentary on Mark 6:53-56
Last Saturday we saw Jesus and the Twelve landing at a remote place by the lakeshore to spend a day of quietness and reflection. But, as soon as they disembarked, they were met by a huge number of people for whom Jesus, as their Shepherd, was filled with the deepest compassion. After teaching them at length, he arranged with his disciples for the 5,000 people there to be fed. After this, the disciples were sent off in their boat to Bethsaida. On the way, they ran into a huge storm. In the middle of it Jesus appeared walking on the water. When he got into the boat and commanded the wind and the waves there was total calm. In our weekday readings from Mark, these two scenes are passed over at this point.
Today we have a passage summarizing what Jesus was doing for the people. It indicates the tremendous hunger of the people to be cured and made whole by Jesus. The people recognize him immediately and go everywhere bringing along those in need of healing. Jesus, in turn, was visiting towns and villages. The sick, strong in their faith, only asked to be allowed to touch the edges of his outer garment and everyone who touched him was cured.
Let us pray that our influence on others at home, at work and elsewhere may have a truly healing effect.
Tuesday of the Fifth Week in Ordinary Time
Reading 11 KGS 8:22-23, 27-30
Solomon stood before the altar of the LORD in the presence of the whole community of Israel, and stretching forth his hands toward heaven, he said, “LORD, God of Israel, there is no God like you in heaven above or on earth below; you keep your covenant of mercy with your servants who are faithful to you with their whole heart. “Can it indeed be that God dwells on earth? If the heavens and the highest heavens cannot contain you, how much less this temple which I have built! Look kindly on the prayer and petition of your servant, O LORD, my God, and listen to the cry of supplication which I, your servant, utter before you this day. May your eyes watch night and day over this temple, the place where you have decreed you shall be honored; may you heed the prayer which I, your servant, offer in this place. Listen to the petitions of your servant and of your people Israel which they offer in this place. Listen from your heavenly dwelling and grant pardon.”
Responsorial psalm PS 84:3, 4, 5 and 10, 11R.
(2) How lovely is your dwelling place, Lord, mighty God!
My soul yearns and pines
for the courts of the LORD.
My heart and my flesh
cry out for the living God.
Even the sparrow finds a home,
and the swallow a nest
in which she puts her young--
Your altars, O LORD of hosts,
my king and my God!
Blessed they who dwell in your house!
continually they praise you.
O God, behold our shield,
and look upon the face of your anointed.
I had rather one day in your courts
than a thousand elsewhere;
I had rather lie at the threshold of the house of my God
than dwell in the tents of the wicked.
Gospel mk 7:1-13
When the Pharisees with some scribes who had come from Jerusalem gathered around Jesus, they observed that some of his disciples ate their meals with unclean, that is, unwashed, hands. (For the Pharisees and, in fact, all Jews, do not eat without carefully washing their hands, keeping the tradition of the elders. And on coming from the marketplace they do not eat without purifying themselves. And there are many other things that they have traditionally observed, the purification of cups and jugs and kettles and beds.) So the Pharisees and scribes questioned him, “Why do your disciples not follow the tradition of the elders but instead eat a meal with unclean hands?” He responded, “Well did Isaiah prophesy about you hypocrites, as it is written:
This people honors me with their lips, but their hearts are far from me; In vain do they worship me, teaching as doctrines human precepts.
You disregard God’s commandment but cling to human tradition.” He went on to say, “How well you have set aside the commandment of God in order to uphold your tradition! For Moses said, Honor your father and your mother, and Whoever curses father or mother shall die. Yet you say, ‘If someone says to father or mother, “Any support you might have had from me is qorban”’ (meaning, dedicated to God), you allow him to do nothing more for his father or mother. You nullify the word of God in favor of your tradition that you have handed on. And you do many such things.”
Commentary on Mark 7:1-13
A group of self-righteous scribes and Pharisees come up from Jerusalem to observe Jesus. Obviously word has reached Jerusalem about what Jesus has been doing up in Galilee. They immediately notice that Jesus and his disciples do not observe some of the “traditions of the elders”, especially with regard to the washing of hands before eating. These traditions were a body of highly detailed but unwritten human laws which the Scribes and Pharisees regarded as having the same binding force as the Law of Moses. Paul admits to having been a fanatical upholder of these traditions (cf. Galatians 1:14)
It is hard not to come to the conclusion that many of these observances were originally based on practical experience. Eating without washing one's hands could be a source of sickness, although they knew nothing about germs or bacteria. Because sometimes it could be diseased, eating pork made some people seriously sick so the meat was banned altogether. But in order to ensure these hygienic requirements would be observed they were linked to a religious sanction. Violating them was not just bad for your health, but a violation of God’s will. To ignore them was to disobey God.
Clearly Jesus was not against the washing of hands as such, even as a religious observance. What he was against was the legalism by which the mere observance of some external actions was equated with being a devout lover of God. He quotes from the prophet Isaiah (Is 29:13):
This people honours me only with lip service,
while their hearts are far from me.
The worship they offer me is worthless;
the doctrines they teach are only human regulations.
The real commandments of God, e.g. unconditional love of the neighbour, are neglected in favour of what are purely human traditions. Jesus illustrates the hypocrisy involved by showing how some supposedly devout people got around the basic responsibility of respect for parents (which the Mosaic law demanded) by claiming that they had consecrated all they owned to God and the temple, while in fact keeping it for their own use. The “Qorban” was a way of supposedly making a gift to God by an offering to the Temple but in such a way that the donor could continue to use it for himself and not give it to others, even needy parents. (Like the priest who said, “Each week I throw all the collection up in the air for God. What stays up, he keeps; the rest comes to me.”)
We sometimes meet Catholics who confuse the essential service of God with some religious rulings. They judge people by whether they eat fish on Friday or not. They piously go through all kinds of devotional exercises but their conversation is full of gossip and destructive criticism of others.
Others get tied down by scruples: Did I say my penance after Confession? When the more important question would be, Did I change my behaviour? How did I keep my promise not to repeat the same sins?
Or did I observe the full hour of fasting before communion? When the more important issue would be, Does my going to communion bring me closer to God and make me a more loving person with others?
There can be a bit of the Pharisee in all of us and that is the real subject of the teaching today. We will only be judged by the depth of our love and nothing else.
Wednesday of the Fifth Week in Ordinary Time
Reading 1 KGS 10:1-10
The queen of Sheba, having heard of Solomon’s fame, came to test him with subtle questions. She arrived in Jerusalem with a very numerous retinue, and with camels bearing spices, a large amount of gold, and precious stones. She came to Solomon and questioned him on every subject in which she was interested. King Solomon explained everything she asked about, and there remained nothing hidden from him that he could not explain to her. When the queen of Sheba witnessed Solomon’s great wisdom, the palace he had built, the food at his table, the seating of his ministers, the attendance and garb of his waiters, his banquet service, and the burnt offerings he offered in the temple of the LORD, she was breathless. “The report I heard in my country about your deeds and your wisdom is true,” she told the king. “Though I did not believe the report until I came and saw with my own eyes, I have discovered that they were not telling me the half. Your wisdom and prosperity surpass the report I heard. Blessed are your men, blessed these servants of yours, who stand before you always and listen to your wisdom. Blessed be the LORD, your God, whom it has pleased to place you on the throne of Israel. In his enduring love for Israel, the LORD has made you king to carry out judgment and justice.” Then she gave the king one hundred and twenty gold talents, a very large quantity of spices, and precious stones. Never again did anyone bring such an abundance of spices as the queen of Sheba gave to King Solomon.
Responsorial PsalmPS 37:5-6, 30-31, 39-40
R. (30a) The mouth of the just murmurs wisdom.
Commit to the LORD your way;
trust in him, and he will act.
He will make justice dawn for you like the light;
bright as the noonday shall be your vindication.
The mouth of the just man tells of wisdom
and his tongue utters what is right.
The law of his God is in his heart,
and his steps do not falter.
The salvation of the just is from the LORD;
he is their refuge in time of distress.
And the LORD helps them and delivers them;
he delivers them from the wicked and saves them,
because they take refuge in him.
Gospel mk 7:14-23
Jesus summoned the crowd again and said to them, “Hear me, all of you, and understand. Nothing that enters one from outside can defile that person; but the things that come out from within are what defile.”
When he got home away from the crowd his disciples questioned him about the parable. He said to them, “Are even you likewise without understanding? Do you not realize that everything that goes into a person from outside cannot defile, since it enters not the heart but the stomach and passes out into the latrine?” (Thus he declared all foods clean.) “But what comes out of the man, that is what defiles him. From within the man, from his heart, come evil thoughts, unchastity, theft, murder, adultery, greed, malice, deceit, licentiousness, envy, blasphemy, arrogance, folly. All these evils come from within and they defile.”
Commentary on Mark 7:14-23
After defending himself against the accusations of some Pharisees and scribes, about his not observing the traditions of the elders, Jesus now turns to the people. He enunciates what for him is the main principle:
- Nothing that goes into the body from outside can make a person ritually or religiously unclean.
- What makes a person unclean is the filth that comes from inside their mind and spoken through their mouth or expressed in action.
This was a major issue in the earliest days of the Church and was dealt with by the Council of Jerusalem. The story is told in the Acts of the Apostles. The first Christians were all Jews who continued to observe Jewish customs. But when non-Jews began to be accepted into the Christian communities, should they also be obliged to follow these laws and customs? It became clear that, from a religious point of view, no food could be called unclean. This helped to break down the barriers between Jew and Gentile. It has been pointed out that, immediately after this (cf. tomorrow’s reflection), Jesus entered Gentile territory, something he did not often do in his own ministry.
Even Jesus’ disciples seemed shocked by Jesus’ teaching (probably reflecting the reactions of some of the early Jewish Christians). Jesus repeats what he says in the light of the Kingdom he was proclaiming. No food that goes into a person from the outside can make a person unclean. Food does not go into the heart but into the stomach and ultimately passes out as waste. Real uncleanness is in the heart, in the mind. Real uncleanness comes from inside people in the form of “evil thoughts, unchastity, theft, murder, adultery, greed, malice, deceit, licentiousness, envy, blasphemy, arrogance, folly”. This is real uncleanness and the source is in ourselves and not in what we eat.
As Christians, we do not normally worry about clean and unclean foods on religious grounds but we can sometimes judge people's religious commitment by their observance or non-observance purely external things – a nun not wearing a habit, not taking holy water on going into the church, taking communion in the hand/in the mouth.
We may have got rid of the problem of unclean foods but there are many other ways by which we focus on trivial externals while ignoring the real evils, the places where real love is absent – in ourselves.
Thursday of the Fifth Week in Ordinary Time
Reading 1 KGS 11:4-13
When Solomon was old his wives had turned his heart to strange gods, and his heart was not entirely with the LORD, his God, as the heart of his father David had been. By adoring Astarte, the goddess of the Sidonians, and Milcom, the idol of the Ammonites, Solomon did evil in the sight of the LORD; he did not follow him unreservedly as his father David had done. Solomon then built a high place to Chemosh, the idol of Moab, and to Molech, the idol of the Ammonites, on the hill opposite Jerusalem. He did the same for all his foreign wives who burned incense and sacrificed to their gods. The LORD, therefore, became angry with Solomon, because his heart was turned away from the LORD, the God of Israel, who had appeared to him twice (for though the LORD had forbidden him this very act of following strange gods, Solomon had not obeyed him). So the LORD said to Solomon: “Since this is what you want, and you have not kept my covenant and my statutes which I enjoined on you, I will deprive you of the kingdom and give it to your servant. I will not do this during your lifetime, however, for the sake of your father David; it is your son whom I will deprive. Nor will I take away the whole kingdom. I will leave your son one tribe for the sake of my servant David and of Jerusalem, which I have chosen.
Responsorial Psalm PS 106:3-4, 35-36, 37 and 40
R. (4a) Remember us, O Lord, as you favor your people.
Blessed are they who observe what is right,
who do always what is just.
Remember us, O LORD, as you favor your people;
visit us with your saving help.
But they mingled with the nations
and learned their works.
They served their idols,
which became a snare for them.
They sacrificed their sons
and their daughters to demons.
And the LORD grew angry with his people,
and abhorred his inheritance.
Gospel mk 7:24-30
Jesus went to the district of Tyre. He entered a house and wanted no one to know about it, but he could not escape notice. Soon a woman whose daughter had an unclean spirit heard about him. She came and fell at his feet. The woman was a Greek, a Syrophoenician by birth, and she begged him to drive the demon out of her daughter. He said to her, “Let the children be fed first. For it is not right to take the food of the children and throw it to the dogs.” She replied and said to him, “Lord, even the dogs under the table eat the children’s scraps.” Then he said to her, “For saying this, you may go. The demon has gone out of your daughter.” When the woman went home, she found the child lying in bed and the demon gone.
Commentary on Mark 7:24-30
Having challenged some of the religious principles of Pharisees and Scribes, Jesus now pointedly goes into Gentile territory. The next three stories take place in non-Jewish areas. Why did Jesus go to the city of Tyre on the Mediterranean coast? It may have been to give him some breathing space from the crowds which pressed in on him everywhere. Later, he will move on to Sidon and then eastwards by way of the Sea of Galilee to the area known as Decapolis (Ten Towns). All of these places were dominated by Gentiles. Because the people there recognised his healing powers, he ministered to them also.
We are told that he entered a house in Tyre and did not want to be recognised. Why was this? Because his mission was only to his own people? Because people without faith only saw in Jesus a wonder worker? Nevertheless, he was already too well known even here to escape notice. His fame had spread even to these places.
It is then that a Gentile woman came to him. She was a Greek but Syro-phoenician by birth. She prostrated herself before Jesus and begged him to exorcise the evil spirit in her daughter. Jesus’ answer seems somewhat strange and out of character. “Let the children be fed first. For it is not right to take the food of the children and throw it to the dogs.” Jesus’ words suggest an image where the children of the family are fed first and then the leftovers are given to the dogs under the table. In so speaking, Jesus indicates the prior claim of the Jews to his ministry. In fact, we see this, too, in the missionary work of Paul. Whenever he arrived in a town for the first time, he always went to the Jewish synagogue first to preach the message of Christ and only later to the Gentiles. Because of the shared tradition of Jews and Christians they were the obvious people to hear the message first.
Jews (and also Muslims) avoided dogs as unclean animals. They were unclean because they ate all kinds of things indiscriminately. The name ‘dogs’ was sometimes applied by Jews to Gentiles and for the same reason. It is not unlikely that the woman was aware of this disparaging title. It is also important to sense the tone in which Jesus spoke and this is indicated by the reply of the woman. It is done in a mood of friendly banter. This is clear from the immediate response of the woman. “Lord (notice the title), even the dogs under the table eat the children’s scraps.” In other words, they do not wait until the children are finished eating. They eat simultaneously, even though they only get scraps.
Her powerful faith is immediately rewarded and her daughter is healed. It is a story anticipating the faith of future Gentiles who will become Christians. Let us pray that that faith may be ours also. We know that Jesus excludes absolutely no one from his mercy and healing power. Both as individuals and communities, may we too be as inclusive as possible in our relationships.
Friday of the Fifth Week In Ordinary Time
Reading 1 KGS 11:29-32; 12:19
Jeroboam left Jerusalem, and the prophet Ahijah the Shilonite met him on the road. The two were alone in the area, and the prophet was wearing a new cloak. Ahijah took off his new cloak, tore it into twelve pieces, and said to Jeroboam: “Take ten pieces for yourself; the LORD, the God of Israel, says: ‘I will tear away the kingdom from Solomon’s grasp and will give you ten of the tribes. One tribe shall remain to him for the sake of David my servant, and of Jerusalem, the city I have chosen out of all the tribes of Israel.’” Israel went into rebellion against David’s house to this day.
Responsorial Psalm PS 81:10-11ab, 12-13, 14-15
R. (11a and 9a) I am the Lord, your God: hear my voice.
"There shall be no strange god among you
nor shall you worship any alien god.
I, the LORD, am your God
who led you forth from the land of Egypt."
"My people heard not my voice,
and Israel obeyed me not;
So I gave them up to the hardness of their hearts;
they walked according to their own counsels."
"If only my people would hear me,
and Israel walk in my ways,
Quickly would I humble their enemies;
against their foes I would turn my hand."
Gospel mk 7:31-37
Jesus left the district of Tyre and went by way of Sidon to the Sea of Galilee, into the district of the Decapolis. And people brought to him a deaf man who had a speech impediment and begged him to lay his hand on him. He took him off by himself away from the crowd. He put his finger into the man’s ears and, spitting, touched his tongue; then he looked up to heaven and groaned, and said to him, “Ephphatha!” (that is, “Be opened!”) And immediately the man’s ears were opened, his speech impediment was removed, and he spoke plainly. He ordered them not to tell anyone. But the more he ordered them not to, the more they proclaimed it. They were exceedingly astonished and they said, “He has done all things well. He makes the deaf hear and the mute speak.”
Commentary on Mark 7:31-37
Jesus is still in Gentile territory. He has now moved east from the Mediterranean coast to the interior on the east side of the Sea of Galilee in the area of the Decapolis (Greek for "Ten Towns").
A deaf and dumb man is brought to Jesus for healing. He takes the man aside, puts his fingers in the man’s ears, touches his tongue with spittle, looks up to heaven and prays, "Be opened". Immediately the man’s ears are opened, his tongue loosed and he is able speak plainly. As often happens in this gospel, the people who witnessed the miracle are told not to say anything about it to anyone “but the more Jesus insisted, the more widely they published it”.
Their admiration was unbounded. “He has done all things well,” they said, “he makes the deaf hear and the dumb speak."
As often happens in the Gospel and especially in Mark we have here much more than a miracle story, the healing of a physical ailment. We are approaching a climactic part of this gospel and this passage leads into it. What Jesus does to this man is something that is meant to happen to every one of his followers, including his immediate disciples.
We all need to have our ears opened so that we can hear and understand in its fullness the message of Jesus. In addition to that, once we have heard and understood, the natural consequence is that we go out and speak openly to the world about what we have heard and understood. Both hearing and speaking are inseparable for the Christian disciple.
And so in the older form of the baptismal rite and it still may be used in the current liturgy, the celebrant may touch the ears of the one being baptised and put saliva on the lips. (Saliva was believed to have healing powers. And in this the ancients were right; it is in fact a kind of antibiotic. It is why animals also lick their wounds.) This rite symbolises the grace of the sacrament by which the newly baptised (I speak of an adult) hears and accepts the Word of God and undertakes the responsibility of proclaiming it in word and action.
And, as in today’s story, when we have truly experienced the power of that message and the love of God in our own lives, we cannot but do what that man did – broadcast it far and wide.
Tuesday of the sixth Week in Ordinary Time
Reading JAS 1:12-18
Blessed is he who perseveres in temptation, for when he has been proven he will receive the crown of life that he promised to those who love him. No one experiencing temptation should say, “I am being tempted by God”; for God is not subject to temptation to evil, and he himself tempts no one. Rather, each person is tempted when lured and enticed by his desire. Then desire conceives and brings forth sin, and when sin reaches maturity it gives birth to death. Do not be deceived, my beloved brothers and sisters: all good giving and every perfect gift is from above, coming down from the Father of lights, with whom there is no alteration or shadow caused by change. He willed to give us birth by the word of truth that we may be a kind of first fruits of his creatures.
Responsorial Psalm Ps 94:12-13a, 14-15, 18-19
R. (12a) Blessed the man you instruct, O Lord.
Blessed the man whom you instruct, O LORD,
whom by your law you teach,
Giving him rest from evil days.
For the LORD will not cast off his people,
nor abandon his inheritance;
But judgment shall again be with justice,
and all the upright of heart shall follow it.
When I say, "My foot is slipping,"
your mercy, O LORD, sustains me;
When cares abound within me,
your comfort gladdens my soul.
Gospel mk 8:14-21
The disciples had forgotten to bring bread, and they had only one loaf with them in the boat. Jesus enjoined them, “Watch out, guard against the leaven of the Pharisees and the leaven of Herod.” They concluded among themselves that it was because they had no bread. When he became aware of this he said to them, “Why do you conclude that it is because you have no bread? Do you not yet understand or comprehend? Are your hearts hardened? Do you have eyes and not see, ears and not hear? And do you not remember, when I broke the five loaves for the five thousand, how many wicker baskets full of fragments you picked up?” They answered him, “Twelve.” “When I broke the seven loaves for the four thousand, how many full baskets of fragments did you pick up?” They answered him, “Seven.” He said to them, “Do you still not understand?”
Commentary on Mark 8:14-21
Yesterday we saw the blindness of the Pharisees in asking Jesus to give some sign of his authority from God. Today we see the blindness of Jesus’ own disciples. This, of course, is pointing to our blindness in not recognising the clear presence of God in our own lives.
The disciples are travelling across the lake in the boat. They had forgotten to bring food with them and there was only one loaf between them all. As they cross the lake, Jesus is talking to them. “Keep your eyes open; be on your guard against the yeast of the Pharisees and the yeast of Herod.” For the Jews yeast was a corrupting agent because it caused fermentation. That was why at the Pasch they ate unleavened, incorrupt, bread. And Paul tells the Corinthians: “Get rid of all the old yeast, and make yourselves into a completely new batch of bread, unleavened as you are meant to be” (1 Cor 5:7).
Jesus is telling his disciples to avoid two opposing kinds of corruption. That of the Pharisees which is based on narrow-minded and intolerant legalism and that of Herod, which is based on amoral and hedonistic pleasure-seeking.
However, the disciples are not really listening to their Master. They latch on to the word “yeast” and link it with their present obsession – not enough bread. Their lunch is the only thing on their minds. Jesus, of course, knows what is going in their minds.
He scolds them: “You are worried about having no bread? Do you not understand? Have you no perception? Are your minds closed? Have you eyes that do not see, ears that do not hear? Do you not remember? When I broke the five loaves among the 5,000, how many baskets of leftovers did you pick up?” “Twelve,” they answer. “And when I broke the seven loaves for the 4,000, how many baskets of leftovers did you collect?” “Seven.” “And you still do not understand?”
Five loaves for 5,000 with 12 baskets over, seven loaves for 4,000 with seven baskets over, and they, a mere dozen people, are worried about being short of food when Jesus is with them?
Mark tends to be very hard on the disciples. They cannot see, they cannot hear, they fail to understand what is happening before their very eyes. But they are learning gradually, as we shall see. Of course, Mark is firing his shots not at the disciples but at you and me. How much faith have we got in God’s care for us? Can we hear, can we see? Are we also without understanding?
Wednesday of the Sixth Week in Ordinary Time
Reading JAS 1:19-27
Know this, my dear brothers and sisters: everyone should be quick to hear, slow to speak, slow to anger for anger does not accomplish the righteousness of God. Therefore, put away all filth and evil excess and humbly welcome the word that has been planted in you and is able to save your souls. Be doers of the word and not hearers only, deluding yourselves. For if anyone is a hearer of the word and not a doer, he is like a man who looks at his own face in a mirror. He sees himself, then goes off and promptly forgets what he looked like. But the one who peers into the perfect law of freedom and perseveres, and is not a hearer who forgets but a doer who acts; such a one shall be blessed in what he does. If anyone thinks he is religious and does not bridle his tongue but deceives his heart, his religion is vain. Religion that is pure and undefiled before God and the Father is this: to care for orphans and widows in their affliction and to keep oneself unstained by the world
Gospel mk 8:22-26
When Jesus and his disciples arrived at Bethsaida, people brought to him a blind man and begged Jesus to touch him. He took the blind man by the hand and led him outside the village. Putting spittle on his eyes he laid his hands on the man and asked, “Do you see anything?” Looking up the man replied, “I see people looking like trees and walking.” Then he laid hands on the man’s eyes a second time and he saw clearly; his sight was restored and he could see everything distinctly. Then he sent him home and said, “Do not even go into the village.”
Commentary on Mark 8:22-26
We are approaching a high point in Mark’s gospel. And it is preceded by today’s strategically placed story. At first glance it looks like a simple healing story of a blind man but, as in most of Mark’s miracles, there is a deep symbolic meaning inside.
People bring a blind man to Jesus so that Jesus could apply his healing touch. (How much of our touching is healing? Or are we afraid of physical touch?) Jesus takes the man aside away from the crowds. He puts spittle on the man’s eyes and asks, “”Can you see anything?” The man, who is beginning now to see, says he can see people, but they are like trees and walking about. Jesus lays his hands on the man’s eyes again and now he can see clearly. “He could see everything plainly and distinctly.” Jesus tells him to go directly home, not through the village. He wants no misplaced sensationalism about who he is. The truth of that is going to be revealed very soon.
The story is clearly linked with other events that have just been taking place. We have seen the blindness of the Pharisees unable to recognise the power of God in the words and works of Jesus. We can see the blindness of his own disciples when he asked them in the boat: “Can you not see? Can you not hear? Do you not understand?”
This story, coming where it is, is a parable about the gradual opening of the disciples’ eyes as it begins to dawn on them just who Jesus is. We will see in tomorrow’s gospel a giant step in their seeing and understanding while at the same time being aware that they still have a long way to go.
Our understanding of Jesus is also a gradual process and it never ends. Many seem to settle into a complacent level of understanding beyond which they never go. As a result their spiritual growth is blocked and also their ability to have a growing faith enrich their lives.
Thursday of the Sixth Week in Ordinary Time
Reading JAS 2:1-9
My brothers and sisters, show no partiality as you adhere to the faith in our glorious Lord Jesus Christ. For if a man with gold rings and fine clothes comes into your assembly, and a poor person with shabby clothes also comes in, and you pay attention to the one wearing the fine clothes and say, “Sit here, please,” while you say to the poor one, “Stand there,” or “Sit at my feet,” have you not made distinctions among yourselves and become judges with evil designs? Listen, my beloved brothers and sisters. Did not God choose those who are poor in the world to be rich in faith and heirs of the Kingdom that he promised to those who love him? But you dishonored the poor. Are not the rich oppressing you? And do they themselves not haul you off to court? Is it not they who blaspheme the noble name that was invoked over you? However, if you fulfill the royal law according to the Scripture, You shall love your neighbor as yourself, you are doing well. But if you show partiality, you commit sin, and are convicted by the law as transgressors.
Gospel mk 8:27-33
Jesus and his disciples set out for the villages of Caesarea Philippi. Along the way he asked his disciples, “Who do people say that I am?” They said in reply, “John the Baptist, others Elijah, still others one of the prophets.” And he asked them, “But who do you say that I am?” Peter said to him in reply, “You are the Christ.” Then he warned them not to tell anyone about him.
He began to teach them that the Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed, and rise after three days. He spoke this openly. Then Peter took him aside and began to rebuke him. At this he turned around and, looking at his disciples, rebuked Peter and said, “Get behind me, Satan. You are thinking not as God does, but as human beings do.”
Commentary on Mark 8:27-33
We now come to a high point in Mark’s gospel which the texts of previous days have been leading up to. Since the beginning of this gospel the question has been continually
asked: “Who is Jesus?” Today we get the answer. The blind and deaf disciples show that they are beginning to see more clearly.
So Jesus himself puts the question that has been underlying all that has gone before: “Who do people say I am?” The disciples give a number of answers reflecting the speculations of the people. These include:
- John the Baptist come to life again
- Elijah, who was expected to return to earth just before the arrival of the Messiah
- One of the other prophets…
Then Jesus asks his disciples what they believe. “Who do you say I am?” Peter speaks up in the name of all: “You are the Christ.”
This is indeed a dramatic moment. Jesus is not just an ordinary rabbi, not just a prophet. He is the long-awaited Christ, the Messiah, the anointed King of Israel. This is a tremendous breakthrough for the disciples. However, they are told to keep this to themselves for the time being. There were many expectations about the Messiah and Jesus did not want to be identified with them.
But it is not the end of the story. There is a sudden and unexpected twist for which they were not at all prepared. Jesus immediately begins to tell them what is going to happen to him in the days ahead: that he will suffer grievously, be rejected by the religious leaders of his own people, be put to death and – perhaps most surprising of all – after three days rise again. And there was no mistaking his meaning for “he said all this quite openly”. ‘Religious leaders’ here refers to the Sanhedrin, the 71-member ruling council of the Jews consisting of elders, the chief priests and the scribes. Under Roman rule, it had authority in religious matters.
For the first time in this gospel Jesus refers to himself as the “Son of Man”. He will do this many more times. The title was first used in the book of Daniel (7:13-14) as a symbol of “the saints of the Most High”, referring to those faithful Israelites who receive the everlasting kingdom from the “Ancient One” (God). In the apocryphal books of 1 Enoch and 4 Ezra the title does not refer to a group but to a unique figure of extraordinary spiritual endowments, who will be revealed as the one through whom the everlasting kingdom decreed by God will be established. Of itself, this expression means simply a human being, or, indefinitely, someone, and there are evidences of this use in pre-Christian times. Its use in the New Testament is probably due to Jesus’ speaking of himself in that way, “a human being”, and the later Church’s taking this in the sense of the Jewish apocrypha and applying it to him with that meaning (cf. New American Bible)
It is not difficult to imagine how the disciples must have been profoundly shocked and could not believe their ears at what Jesus was telling them. Peter, their impetuous leader, immediately begins to protest. They have just pronounced Jesus to be the long-awaited leader of the Jewish people and now he says he is going to be rejected and executed by their very own leaders. It made absolutely no sense whatever. Jesus turns round, looks at his disciples and scolds Peter with the terrible words, “Get behind me, Satan! Because the way you think is not God’s way but man’s.”
This is what the gradual opening of the eyes of the blind man in yesterday’s story indicated. They had reached the stage where they had made the exciting discovery that their Master was none other than the long-awaited Messiah. They had answered the first question of Mark’s gospel: Who is Jesus? But they were still immersed in all the traditional expectations that had grown up around the coming of the Messiah, as the victorious and triumphing king who would put all Israel’s enemies to flight.
But they would have to unlearn all this. The rest of Mark will answer the second question: What kind of Messiah is Jesus? or What does it mean for Jesus to be Messiah?
And a further question follows from that. What will all that mean for the disciples – and for us? We will see some of that tomorrow.
Friday of the Sixth Week in Ordinary Time
Reading JAS 2:14-24, 26
What good is it, my brothers and sisters, if someone says he has faith but does not have works? Can that faith save him? If a brother or sister has nothing to wear and has no food for the day, and one of you says to them, “Go in peace, keep warm, and eat well,” but you do not give them the necessities of the body, what good is it? So also faith of itself, if it does not have works, is dead. Indeed someone might say, “You have faith and I have works.” Demonstrate your faith to me without works, and I will demonstrate my faith to you from my works. You believe that God is one. You do well. Even the demons believe that and tremble. Do you want proof, you ignoramus, that faith without works is useless? Was not Abraham our father justified by works when he offered his son Isaac upon the altar? You see that faith was active along with his works, and faith was completed by the works. Thus the Scripture was fulfilled that says, Abraham believed God, and it was credited to him as righteousness, and he was called the friend of God. See how a person is justified by works and not by faith alone. For just as a body without a spirit is dead, so also faith without works is dead.
Gospel MK 8:34–9:1
Jesus summoned the crowd with his disciples and said to them,
“Whoever wishes to come after me must deny himself,
take up his cross, and follow me.
For whoever wishes to save his life will lose it,
but whoever loses his life for my sake
and that of the Gospel will save it.
What profit is there for one to gain the whole world
and forfeit his life?
What could one give in exchange for his life?
Whoever is ashamed of me and of my words
in this faithless and sinful generation,
the Son of Man will be ashamed of
when he comes in his Father’s glory with the holy angels.”
He also said to them,
“Amen, I say to you,
there are some standing here who will not taste death
until they see that the Kingdom of God has come in power.”
February 22 2020
Feast of the Chair of Saint Peter, Apostle
Reading 11 PT 5:1-4
Beloved: I exhort the presbyters among you, as a fellow presbyter and witness to the sufferings of Christ and one who has a share in the glory to be revealed. Tend the flock of God in your midst, overseeing not by constraint but willingly, as God would have it, not for shameful profit but eagerly. Do not lord it over those assigned to you, but be examples to the flock. And when the chief Shepherd is revealed, you will receive the unfading crown of glory.
Gospel MT 16:13-19
When Jesus went into the region of Caesarea Philippi he asked his disciples, “Who do people say that the Son of Man is?” They replied, “Some say John the Baptist, others Elijah, still others Jeremiah or one of the prophets.” He said to them, “But who do you say that I am?” Simon Peter said in reply, “You are the Christ, the Son of the living God.” Jesus said to him in reply, “Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my heavenly Father. And so I say to you, you are Peter, and upon this rock I will build my Church, and the gates of the netherworld shall not prevail against it. I will give you the keys to the Kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.”
*Monday of the Seventh Week of the Year
Reading JAS 3:13-18
Beloved: Who among you is wise and understanding? Let him show his works by a good life in the humility that comes from wisdom. But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. Wisdom of this kind does not come down from above but is earthly, unspiritual, demonic. For where jealousy and selfish ambition exist, there is disorder and every foul practice. But the wisdom from above is first of all pure, then peaceable, gentle, compliant, full of mercy and good fruits, without inconstancy or insincerity. And the fruit of righteousness is sown in peace for those who cultivate peace.
Years I and II Gospel Mk 9, 14-29
[As Jesus came down the mountain with Peter, James and John] and approached the disciples, they saw a large crowd standing around, and scribes in lively discussion with them. Immediately on catching sight of Jesus, the whole crowd was overcome with awe. They ran up to greet him. He asked them, "What are you discussing among yourselves?" "Teacher," a man in the crowd replied, "I have brought my son to you because he is possessed by a mute spirit. Whenever it seizes him it throws him down; he foams at the mouth and grinds his teeth and becomes rigid. Just now I asked your disciples to expel him, but they were unable to do so." He replied by saying to the crowd, "What an unbelieving lot you are! How long must I remain with you? How long can I endure you? Bring him to me." When they did so the spirit caught sight of Jesus and immediately threw the boy into convulsions. As he fell to the ground he began to roll around and foam at the mouth. Then Jesus questioned the father: "How long has this been happening to him?" "From childhood," the father replied. "Often it throws him into the fire and into water. You would think it would kill him. If out of the kindness of your heart you can do anything to help us, please do!" Jesus said, " 'If you can?' Everything is possible to a man who trusts." The boy's father immediately exclaimed, "I do believe! Help my lack of trust!" Jesus, on seeing a crowd rapidly gathering, reprimanded the unclean spirit by saying to him, "Mute and deaf spirit, I command you: Get out of him and never enter him again!" Shouting, and throwing the boy into convulsions, it came out of him; the boy became like a corpse, which caused many to say, "He is dead." But Jesus took him by the hand and helped him to his feet. When Jesus arrived at the house his disciples began to ask him privately, "Why is it that we could not expel it?" He told them, "This kind you can drive out only by prayer."
Commentary on Mark 9:14-29
As Jesus comes down the mountain of the Transfiguration with Peter, James and John, they find the rest of the disciples surrounded by a large crowd. They are in a deep argument with some Scribes, the experts on the Jewish law. Jesus wants to know what they are arguing about.
A man comes forward and describes some terrible symptoms his son is experiencing. He had asked Jesus’ disciples to exorcise this demon but they were not able to do so. Reading the passage with contemporary eyes it is possible for us to see in the boy’s symptoms some kind of epilepsy attack. It is understandable that people in those days would see in it some kind of evil possession. A person with epilepsy seems to behave in very bizarre ways and to be in the control of some external power.
“You faithless generation!” Jesus exclaims. He asks that the boy be brought to him. Immediately the boy has another attack, lying writhing on the ground, foaming at the mouth – all typical symptoms of an epileptic attack.
The father says the boy has been like that since birth and then he makes a heart-rending plea, “If you can do anything, have compassion on us and help us.” Jesus’ response is immediate: “If you can! Everything is possible for anyone who has faith.” Jesus does not just help people who ask. They must have a firm trust and confidence in God. We were told earlier that in Nazareth Jesus was able to do very little healing because the people there had no faith or trust in him.
The man comes back with a magnificent response, “I do have faith. Help the little faith I have!” That is the paradox of faith. It is something that we must have in order to come under the power of God and yet it is also something he has to give us first.
This was enough for Jesus. He immediately drove out the force that was afflicting the boy. It involved one more last attack, leaving him lying on the ground like a corpse so that the onlookers thought he was dead. Epileptics can look like that at the end of an attack.
Then Jesus took the boy by the hand and lifted him up. “And he was able to stand.” As often happens in the Gospel, healing and a restoration to wholeness means standing up, sharing in the resurrection, the new life, of Jesus.
Afterwards, when Jesus’ disciples were alone with him, they asked why they could not heal the boy. Jesus tells them that this kind of the problem “can only be driven out by prayer”. Did that mean that they had been trying to heal the boy by their own efforts? Were they beginning to think that the power that had been given them was their own? That they had failed to realise they were just channels of God’s healing power? Jesus spent long hours in prayer before and after his teaching and healing works. We cannot expect to do otherwise.
Tuesday of the Seventh Week of the Year
Years I and II Gospel Mk 9, 30-37
Jesus and his disciples came down the mountain and began a journey through Galilee, but he did not want anyone to know about it. He was teaching his disciples in this vein: "The Son of Man is going to be delivered into the hands of men who will put him to death; three days after his death he will rise." Though they failed to understand his words, they were afraid to question him. They returned to Capernaum and Jesus, once inside the house, began to ask them, "What were you discussing on the way home?" At this they fell silent, for on the way they had been arguing about who was the most important. So he sat down and called the Twelve around him and said, "If anyone wishes to rank first, he must remain the last one of all and the servant of all." Then he took a little child, stood him in their midst, and putting his arms around him, said to them, "Whoever welcomes a child such as this for my sake welcomes me. And whoever welcomes me welcomes, not me, but him who sent me."
They came to Capernaum and, once inside the house, he began to ask them, “What were you arguing about on the way?” But they remained silent. For they had been discussing among themselves on the way who was the greatest. Mark 9:33-34
The Apostles “remained silent” because they were immediately filled with feelings of guilt. They were having a foolish argument about who was the greatest among them and when Jesus asked them what they were discussing, they were ashamed to admit it. They knew their conversation was foolishness. Jesus goes on to offer the beautiful teaching on true humility. But let’s take a look at the lesson we learn from the Apostles’ experience of guilt.
Is guilt a bad thing? Is it undesirable to feel guilt? Is “Catholic guilt” the result of overly oppressive moral teachings? Sadly, in our world today it seems that most forms of guilt are slowly dissipating and many people are becoming more obstinate in their violations of God’s law with a “guilt free” conscience. But the truth is that guilt is often a good thing! It’s good when the guilt you feel is a result of a clear understanding of your moral failure. Guilt, in this case, is a sign that your conscience is working.
Of course there are those who are scrupulous and feel excessive guilt when they should feel only a little. Or they feel guilt as a result of a confused conscience rather than as the result of a sin they have committed. This is not healthy and must be remedied. However, in our day and age, a lack of healthy guilt is often the more common problem.
Perhaps the lesson we should take from this encounter Jesus had with His Apostles is that it is good and healthy to experience guilt in our lives when it is clear that we have done something wrong. And it is good and healthy to be attentive to this guilt as an invitation to change our ways.
After Jesus gently reproved the Apostles, He then gently taught them the meaning of true greatness. This is also the approach He will take with us when we humbly experience guilt for our sins.
Reflect, today, upon how well your conscience works. Is it, at times, overly scrupulous? Is it unscrupulous, tending to the opposite extreme of failing to see sin for what it is. Or are you blessed with a balanced, good and healthy conscience that does experience appropriate guilt as needed so as to guide you when you go astray? Seek this middle way of a virtuous conscience and allow our Lord to be your daily guide.
Lord, I offer to You my conscience. I know that my conscience is a sanctuary, a holy place, where I am called to meet You and hear Your voice. May my conscience always be open to the full truth of Your Gospel so that I may be guided by You each and every day. Jesus, I trust in You.
Wednesday of the Seventh Week of the Year
Years I and II Gospel Mk 9, 38-40
John said to Jesus, "Teacher, we saw a man using your name to expel demons and we tried to stop him because he is not of our company." Jesus said in reply: "Do not try to stop him. No one can perform a miracle in my name and at the same time speak ill of me. Anyone who is not against us is with us."
This passage offers us a lesson in jealousy or what we may call “exclusivism.” John and the other Apostles witness someone with whom they were not familiar, doing the very good deed of driving out a demon in Jesus’ name. It’s a somewhat strange image to imagine. John sees this good act and tries to interfere by asking the person to stop. Then he goes and tells on this man to Jesus, hoping Jesus will intervene. But Jesus does the opposite.
In some ways, this story is similar to a child who tattles on a sibling. Say that one sibling does something that is permitted by the parent, but another sibling is jealous of it. The result is that the jealous sibling tattles for a silly reason.
“Exclusivism” can be defined as a tendency to think that something is good only when I do it. It’s a form of spiritual greed in which we have a hard time rejoicing in and supporting the good deeds of another. This is a dangerous but all too common struggle for many.
The ideal, in our Christian life, is to look for the works of God everywhere and within everyone. We should so deeply desire that the Kingdom of God be built up that we are overjoyed whenever we witness such activity. If, on the other hand, we find ourselves jealous of another for the good that they do, or if we find ourselves trying to find fault with what they are doing, then we should be aware of this tendency and claim it as our sin, not theirs.
Reflect, today, upon your own reaction toward the goodness of others. Are you able to rejoice in that goodness? Or does it leave you with a certain jealousy or envy? If the latter, then commit yourself to the goal of being freed from these temptations. Our divine Lord desires that you participate in His good works. You should seek to have that same desire.
Lord, when I am jealous of others, especially when I am jealous of their good works, help me to see this as my sin. Help me instead to look for the many wonderful ways that You are at work in our world, and help me to rejoice in all that You do through others. Jesus, I trust in You.
Thursday of the Seventh Week of the Year
Years I and II Gospel Mk 9, 41-50
Jesus said to his disciples: "Any man who gives you a drink of water because you belong to Christ will not, I assure you, go without his reward. But it would be better if anyone who leads astray one of these simple believers were to be plunged in the sea with a great millstone fastened around his neck. "If your hand is your difficulty, cut it off! Better for you to enter life maimed than to keep both hands and enter Gehenna with its unquenchable fire. If your foot is your undoing, cut it off! Better for you to enter life crippled than to be thrown into Gehenna with both feet. If your eye is your downfall, tear it out! Better for you to enter the kingdom of God with one eye than to be thrown with both eyes into Gehenna, where 'the worm dies not and the fire is never extinguished.' Everyone will be salted with fire. Salt is excellent in its place; but if salt becomes tasteless, how can you season it? Keep salt in your hearts and you will be at peace with one another."
Commentary on Mark 9:41-50
Today the Gospel speaks of scandals. It is a much used word in our newspapers today and not always with the same meaning that we find in the Gospel. In the media it tends to refer to behaviour which we do not expect from certain classes of people. We read about it and we say, “How terrible! How wicked!” In the Gospel, however, scandals are stumbling blocks which impede our journey along Christ’s Way. If a president dilly-dallies with a young lady in his office that is scandalous in the media sense but it is not likely to affect the living out of my Christian faith.
The Way of Christ is expressed in love and compassion and, wherever that happens, the action is noted and rewarded. So anyone who gives a disciple even a drink of water, precisely because that person is known to be a follower of Christ, will not go unrewarded. That “anyone” is to be taken with full literalness. It could be a person of a completely different religion or of none. And one would hope that we would do exactly the same in return.
On the other hand, anyone who corrupts the beliefs of a simple believer is only fit for a fate worse than death. And that applies most of all to fellow believers who, by their actions, can be an obstacle to a person following Christ or coming to know Christ.
But, even within ourselves, there can be things in our lives which can block our living out of the Gospel message. A wandering hand may steal, may hurt, may sexually abuse; it would be better to be without a hand than to allow it to do such things. A wandering foot may bring us to places where we are corrupted or cause corruption to others. It would be better to be crippled than to be involved in such things. A wandering eye can result in our treating other people, however beautiful and attractive, as mere objects of desire and may lead to worse things. We can read books which may lead us to thoughts and actions harmful both to ourselves and others. There are many possibilities. Blindness would be a lesser evil.
Obviously, Jesus is not urging us to carry out such amputations literally. His point is to warn us of the many things which can be stumbling blocks in our Christian lives. Perhaps we could reflect a little today and try to enumerate the things that get between us and our following of Jesus.
“Everyone will be salted with fire.” To be salted is to be purified and kept from corruption. This can refer either to penalties by which a sinner is punished and at the same time preserved or to the purifying trials through which we are made more faithful followers. This is the kind of ‘amputation’ that can apply to those who have caused scandal.
This purification can happen through the trials which the Christian is likely to face in the faithful living out of the Gospel. But if the salt itself loses its taste, what can be used to give taste back to it? “Keep salt in your hearts and you will be at peace with one another.” Salt here seems to be the inner essence of the message of Jesus. That is certainly the key to peace in our own hearts and in our relationships with those around us. And if that salt is within us we are not likely to be a stumbling block to others looking for Christ and his Way.
Friday of the Seventh Week of the Year
Reading 1 Jas 5:9-12
Do not complain, brothers and sisters, about one another, that you may not be judged. Behold, the Judge is standing before the gates. Take as an example of hardship and patience, brothers and sisters, the prophets who spoke in the name of the Lord. Indeed we call blessed those who have persevered. You have heard of the perseverance of Job, and you have seen the purpose of the Lord, because the Lord is compassionate and merciful.
But above all, my brothers and sisters, do not swear, either by heaven or by earth or with any other oath, but let your "Yes" mean "Yes" and your "No" mean "No," that you may not incur condemnation.
Responsorial Psalm Ps 103:1-2, 3-4, 8-9, 11-12
R. (8a) The Lord is kind and merciful.
Bless the LORD, O my soul;
and all my being, bless his holy name.
Bless the LORD, O my soul,
and forget not all his benefits.
He pardons all your iniquities,
he heals all your ills.
He redeems your life from destruction,
he crowns you with kindness and compassion.
Merciful and gracious is the LORD,
slow to anger and abounding in kindness.
He will not always chide,
nor does he keep his wrath forever.
For as the heavens are high above the earth,
so surpassing is his kindness toward those who fear him.
As far as the east is from the west,
so far has he put our transgressions from us.
Years I and II Gospel Mk 10, 1-12
Jesus came to the districts of Judea and across the Jordan. Once more crowds gathered around him and as usual he began to teach them. Then some Pharisees came up and as a test began to ask Jesus whether it was permissible for a husband to divorce his wife. In reply he said, "What command did Moses give you?" They answered, "Moses permitted divorce and the writing of a decree of divorce."
But Jesus told them: "He wrote that commandment for you because of your stubbornness. At the beginning of creation God made them male and female; for this reason a man shall leave his father and mother and the two shall become as one. They are no longer two but one flesh. Therefore, let no man separate what God has joined."
Back in the house again, the disciples began to question him about this. He told them, "Whoever divorces his wife and marries another commits adultery against her; and the woman who divorces her husband and marries another commits adultery."
Commentary on Mark 10:1-12
Jesus is approached by some Pharisees and they ask him if it is lawful for a man to divorce his wife. We are told they asked him this question in order to put him to the test. It is another example of their efforts to find Jesus on the wrong side of the Mosaic law.
As frequently happens, Jesus answers with another question: “What did Moses command you?” They reply that Moses allowed a man to make out a writ of dismissal and so divorce his wife. They are quoting from the Book of Deuteronomy which says:
Supposing a man has taken a wife and consummated the marriage; but she has not pleased him and he has found some impropriety of which to accuse her; so he has made out a writ of divorce for her and handed it to her and then dismissed her from his house; she leaves his home and goes away to become the wife of another man. If this other man takes a dislike to her and makes out a writ of divorce for her and hands it to her and dismisses her from his house (or if this other man who took her as his wife happens to die), her first husband, who has repudiated her, may not take her back as his wife now that she has been defiled in this way” (Deut 24:1-4).
Jesus clearly is not happy with this teaching and says Moses allowed divorce to accommodate the moral weakness of the people (that is, primarily the men!). He challenges this stand with words from the creation story in Genesis: “God made them male and female… This is why a man must leave father and mother and the two become one body” (Gen 1:27; 2:24). After marriage, then, he says that there are not two separate people but one body. And from that Jesus concludes: “What God has united, humans must not divide.”
When they were back in the ‘house’ (that house again, the place where Jesus’ disciples are gathered about him – the church), Jesus’ disciples expressed their misgivings about what they had just heard. But Jesus went even further: a man who divorces his wife and marries another is guilty of adultery and a woman who divorces her husband and marries another is also guilty of adultery. He does not recognise divorce. One gets the impression that this teaching of Jesus came as something of a shock to them.
In a sound and enduring marriage the words of Jesus are realised. One meets people who have been married for decades and are as deeply in love with each other, in fact more so, than on the day of their wedding. One has only to see bereaved spouses to realise the terrible void that is left when a partner of many years dies. They feel as if a part of themselves had been torn from them. It can take years for life to come back to some kind of normalcy.
However, in our own day divorce has become a very common phenomenon. In some societies, the divorce rate is almost half of all marriages and in most societies all over the world it is increasing. Marriages between Catholics are also seriously affected. Obviously it is a very complex question and cannot be dealt with here.
Perhaps two comments could be made:
a. Jesus is attacking a situation where men, when they got tired of their spouse and found someone more interesting, simply wrote a piece of paper and unilaterally dumped the first wife, leaving her high and dry. Jesus rightly deplores such a situation. His final remark indicates something new for his time (and often not yet accepted in our own): equal rights and equal responsibilities for both partners. Women are not commodities to be picked up and dropped off at will.
b. Divorce as we experience it in our society today often involves a genuine breakdown in the marriage relationship which neither partner wishes and which is a cause of deep pain and suffering to both sides. It may be due to some element of immaturity at the time of marriage or the partners growing apart as they develop as persons. Whatever the reason, this situation is quite different from the one Jesus is speaking of. One feels that that Jesus would be most sympathetic to the painful breakdowns of marriage which happen today and, as Christians, we too should try to empathise with people in such a situation.
Most people enter into marriage with good will and with the intention of having an enduring, lifelong relationship. It is a hope sometimes not realised. At the same time, we also have in our society today a pluralistic approach to the concept of marriage from merely seeing it as two people living together “as long as it feels good” to those who believe in marriage as a permanent relationship “in good times and bad”. And everything in between.
c. We need to remember that the Church accepts that marriages can break down and that for various reasons the couple may need to have their separation made legal by a divorce settlement in court. What the Church forbids is remarriage. However, many Catholics do remarry in a civil ceremony and we need to deal with such people with great sympathy and understanding if they express a sincere desire to remain active members of the Christian community.
The ideal that Jesus proposes remains but a changing society may need a different approach to marriage where the emphasis is more on the relationship and less on the legal contract. A truly pastoral Church will need to help people live the Gospel in such a changing sociological situation. As always, the solution will lie in answering the question: “In this situation, what is the loving thing to do as far as all are concerned?
Monday of the Eighth Week in Ordinary Time
Reading 1 1 Pt 1:3-9
Blessed be the God and Father of our Lord Jesus Christ, who in his great mercy gave us a new birth to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you who by the power of God are safeguarded through faith, to a salvation that is ready to be revealed in the final time. In this you rejoice, although now for a little while you may have to suffer through various trials, so that the genuineness of your faith, more precious than gold that is perishable even though tested by fire, may prove to be for praise, glory, and honor at the revelation of Jesus Christ. Although you have not seen him you love him; even though you do not see him now yet you believe in him, you rejoice with an indescribable and glorious joy, as you attain the goal of faith, the salvation of your souls.
Responsorial Psalm Ps 111:1-2, 5-6, 9 and 10c
R. (5) The Lord will remember his covenant for ever.
I will give thanks to the LORD with all my heart
in the company and assembly of the just.
Great are the works of the LORD,
exquisite in all their delights.
He has given food to those who fear him;
he will forever be mindful of his covenant.
He has made known to his people the power of his works,
giving them the inheritance of the nations.
He has sent deliverance to his people;
he has ratified his covenant forever;
holy and awesome is his name.
His praise endures forever.
Gospel mk 10:17-27
As Jesus was setting out on a journey, a man ran up, knelt down before him, and asked him, “Good teacher, what must I do to inherit eternal life?” Jesus answered him, “Why do you call me good? No one is good but God alone. You know the commandments: You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness; you shall not defraud; honor your father and your mother.” He replied and said to him, “Teacher, all of these I have observed from my youth.” Jesus, looking at him, loved him and said to him, “You are lacking in one thing. Go, sell what you have, and give to the poor and you will have treasure in heaven; then come, follow me.” At that statement, his face fell, and he went away sad, for he had many possessions.
Jesus looked around and said to his disciples, “How hard it is for those who have wealth to enter the Kingdom of God!” The disciples were amazed at his words. So Jesus again said to them in reply, “Children, how hard it is to enter the Kingdom of God! It is easier for a camel to pass through the eye of a needle than for one who is rich to enter the Kingdom of God.” They were exceedingly astonished and said among themselves, “Then who can be saved?” Jesus looked at them and said, “For men it is impossible, but not for God. All things are possible for God.”
Commentary on Mark 10:17-27
Today we have the story of a rich man, that is, a man who believed he was rich or who believed that in his material wealth was his happiness. He was a well-meaning man. “Good Teacher, what must I do to share in everlasting life?” “You know the commandments,” says Jesus and then proceeds to list only those commandments which involve our relations with others, omitting those relating directly to God: not killing; not committing adultery; not stealing; not bearing false witness; not defrauding; respecting parents.
“I have kept all these things since I was young,” says the man. He was indeed a good man insofar as he did respect his parents and he did not do any of the sinful things mentioned.
Jesus looked at the man with a real love. This is not a love of affection or attraction. It is the love of agape (‘agaph), a love which desires the best possible thing for the other. This man was good but Jesus wanted him to be even better. So he said to him: “But there is one more thing: go and sell all you have and give to the poor. After that come and follow me.”
On hearing this, the man’s face clouded over. He walked slowly away full of sadness because he was very rich. Jesus had asked him for the one thing he could not give up.
Had asked for the one thing which the man believed showed he was specially blessed by God. He had not expected this.
After he had gone Jesus looked at his disciples and said: “”How hard it is for the rich to enter the kingdom of God!” Now it was his disciples’ turn to be alarmed and shocked.
Their whole tradition believed that wealth was a clear sign of God’s blessings; poverty was a curse from God.
Jesus removes any misunderstanding on their part: “It is easier for a camel to pass through the eye of a needle than for a rich person to enter the Kingdom of God.” In other words, quite impossible. This was really too much for them. “In that case,” they asked each other, “who can be saved?” If those who have done well in this life cannot be saved what hope can there be for the losers? It would take them time to learn the truth of Jesus’ words. And it is a lesson that many of us Christians still have to learn.
And we might ask, Why is it so difficult for a rich person to enter the Kingdom of God? Is there something wrong with being rich? The answer depends on what meaning we give to ‘rich’ and to ‘Kingdom of God’.
A person at a lower middle class level in Europe or the United States may be extremely wealthy with the same resources if living in some African or Asian countries. Similarly a ‘rich’ peasant in a remote village may live a life that is primitive compared to a family on welfare in Europe.
When Jesus uses the word ‘rich’ he means a person who has more, a lot more, than those around him and especially when many of those around him do not have enough for their basic needs. For a person to cling to their material goods in such a situation, to enjoy a relatively luxurious standard of living while those around are deficient in food and housing is in contradiction to everything that Jesus and the Kingdom stand for.
And we need to emphasise that the ‘Kingdom of God’ here is not referring to a future life in ‘heaven’. Jesus is not saying that a rich person cannot go to heaven. He is concerned with how the rich person is living now. The Kingdom is a situation, a set of relationships where truth and integrity, love and compassion and justice and the sharing of goods prevail, where people take care of each other.
The man in the story said that he kept the commandments. One should notice that, except for one, all are expressed negatively. The man could observe several of them by doing nothing! Jesus was asking him to do something very positive, namely, to share his prosperity with his brothers and sisters in need. That he was not prepared to do. As such, he was not ready for the kingdom. He could not be a follower of Jesus. Nor can anyone else who is in a similar situation.
We might also add that the teaching applies not only to individuals but to communities and even nations. There are countries in the world today enjoying very high levels of prosperity with all kinds of consumer luxuries available while a very large proportion of the rest of the world lives mired in poverty, hunger, disease. It is one of the major scandals of our day. This is not a Kingdom situation and much of it is caused not by an uncaring God, or natural causes but by human beings who just refuse to share their surplus wealth. As someone has said, the really rich are those whose needs are the least.
A final reflection. We may feel that, in our society, we personally could by no stretch of the imagination be called rich and so the story does not apply to us. But we can cling to other things besides money. I might profitably ask myself today if there is anything at all in my life which I would find it very difficult to give up if God asked it of me. It might be a relationship, it might be a job or position, it might be good health.
To be a disciple Jesus means that he is asking me to follow him unconditionally, without any strings, ready to let go of anything and everything (although he may not actually ask me to do so). It is the readiness that counts. The man in the story did not even seem to have that.
Can a Catholic be a millionaire? What do you think? What do you think Jesus’ answer would be?
Tuesday of the Eighth Week in Ordinary Time
Reading 1 1 Pt 1:10-16
Beloved: Concerning the salvation of your souls the prophets who prophesied about the grace that was to be yours searched and investigated it investigating the time and circumstances that the Spirit of Christ within them indicated when it testified in advance to the sufferings destined for Christ and the glories to follow them. It was revealed to them that they were serving not themselves but you with regard to the things that have now been announced to you by those who preached the Good News to you through the Holy Spirit sent from heaven, things into which angels longed to look. Therefore, gird up the loins of your mind, live soberly, and set your hopes completely on the grace to be brought to you at the revelation of Jesus Christ. Like obedient children, do not act in compliance with the desires of your former ignorance but, as he who called you is holy, be holy yourselves in every aspect of your conduct, for it is written, Be holy because I am holy.
Responsorial Psalm Ps 98:1, 2-3ab, 3cd-4
R. (2a) The Lord has made known his salvation.
Sing to the LORD a new song,
for he has done wondrous deeds;
His right hand has won victory for him,
his holy arm.
The LORD has made his salvation known:
in the sight of the nations he has revealed his justice.
He has remembered his kindness and his faithfulness
toward the house of Israel.
All the ends of the earth have seen
the salvation by our God.
Sing joyfully to the LORD, all you lands;
break into song; sing praise.
Gospel mk 10:28-31
Peter began to say to Jesus, “We have given up everything and followed you.” Jesus said, “Amen, I say to you, there is no one who has given up house or brothers or sisters or mother or father or children or lands for my sake and for the sake of the Gospel who will not receive a hundred times more now in this present age: houses and brothers and sisters and mothers and children and lands, with persecutions, and eternal life in the age to come. But many that are first will be last, and the last will be first.”
Commentary on Mark 10:28-31
Having overcome their initial shock at what Jesus had to say about the danger of wealth as a serious obstacle to being a follower of Jesus or being a member of the Kingdom, his disciples begin to take stock of their own actual situation. Clearly they cannot even be remotely numbered among the wealthy. Is there something to be said in favour of their relative poverty? “What about us?” asks the ever-irrepressible Peter. “We have left everything and followed you.”
Indeed they had. At the beginning of Mark’s gospel we are told that, on Jesus’ invitation, they had abandoned their whole livelihood and become followers of Jesus. It was a bold step when they really had no idea where it would lead them.
Jesus replies: “There is no one who has left house, brothers, sisters, father, children or land for my sake and for the sake of the Gospel who will not be repaid a hundred times over, houses, brothers, sisters, mothers, children and land – not without persecutions – now in this present time and, in the world to come, eternal life. Many who are first will be last, and the last first.”
This sounds like a pie-in-the-sky promise but has it been fulfilled? In fact, it has been – and many times over. By leaving a world where each one scrambles for a piece of the cake and where some get a huge piece and others only get crumbs, the Christian who truly has the spirit of the Gospel enters a community wherever everyone takes care of everyone else and where each one’s needs are taken care of by a sharing of the community’s resources.
This is how by leaving one’s home and family and giving away one’s material goods one enters a new family in which there are far more mothers, brothers, sisters; where one home is replaced by many homes offering their warmth and hospitality, offering a home from home.
This is a reality which, unfortunately, has not been realised among many Christians who live their daily lives in the rat race for acquisition characteristic of our modern capitalist societies and who believe that what they cannot get by their own efforts they will never come to enjoy.
Yet there are examples. One of the most obvious is religious life where the words of Jesus are lived out. The question is why should only religious have this experience of shared love and shared material goods? There are other communities like L’Arche, founded by Jean Vanier – a saint of our time, where the fit and the handicapped share a life together. There are basic Christian communities or some charismatic groups where families live in a communal style sharing all their resources.
But, by and large, we have to a great extent failed to realise that Christianity is not meant to be a religion where individuals, rich and poor, live individualistic lives and carry out certain ‘religious’ acts to “save their own souls” but that it essentially consists of creating a whole new way by which people relate to each other in mutual love and care.
Jesus says that in his world the first will be last and the last first. In fact, he is saying that in his world there is no first and no last. Perhaps this can be illustrated by a story:
A rich man was concerned about his future salvation, would he ‘go to heaven’ or not. In order to motivate him, he asked God to be given a preview of heaven and hell. God agreed. God said that they would first pay a visit to hell. When they got there the man was greatly surprised. He was brought into a sumptuous dining room of a large Chinese restaurant all decorated in red and gold. In the centre was a large round table and on it were the most exotic and delicious dishes one could imagine. Around the table were seated the diners. They were the most miserable-looking group one could imagine, all sitting there motionless and in silence just looking at the beautiful food in front of them. The reason for their glumness was that they had been given chopsticks which were three feet long! There was no way they could get any of the food into their mouths. And they were going to sit there like that for eternity. That was hell!
God then brought the man to heaven. Again he was amazed. Because they were in an identical Chinese banqueting room, with the same kind of table and the same wonderful food. But everybody was in the highest spirits. The sound of laughter rang out everywhere. They were really enjoying themselves and the meal. Was this because they had the normal length of chopsticks? No! They also had three-foot chopsticks but here everyone was reaching out food to people on the opposite side of the table. And that was heaven.
It is a very good illustration of today’s Gospel. When everyone serves, everyone is served. When everyone gives, everyone gets. It is a lesson even we Christians seem to find difficult to learn.
Wednesday of the Eighth Week in Ordinary Time
Reading 1 1 Pt 1:18-25
Beloved: Realize that you were ransomed from your futile conduct, handed on by your ancestors, not with perishable things like silver or gold but with the precious Blood of Christ as of a spotless unblemished Lamb. He was known before the foundation of the world but revealed in the final time for you, who through him believe in God who raised him from the dead and gave him glory, so that your faith and hope are in God. Since you have purified yourselves by obedience to the truth for sincere brotherly love, love one another intensely from a pure heart. You have been born anew, not from perishable but from imperishable seed, through the living and abiding word of God, for: "All flesh is like grass, and all its glory like the flower of the field; the grass withers, and the flower wilts; but the word of the Lord remains forever." This is the word that has been proclaimed to you.
Responsorial Psalm Ps 147:12-13, 14-15, 19-20
R. (12a) Praise the Lord, Jerusalem.
Glorify the LORD, O Jerusalem;
praise your God, O Zion.
For he has strengthened the bars of your gates;
he has blessed your children within you.
He has granted peace in your borders;
with the best of wheat he fills you.
He sends forth his command to the earth;
swiftly runs his word!
He has proclaimed his word to Jacob,
his statutes and his ordinances to Israel.
He has not done thus for any other nation;
his ordinances he has not made known to them. Alleluia.
Gospel Mk 10:32-45
The disciples were on the way, going up to Jerusalem, and Jesus went ahead of them. They were amazed, and those who followed were afraid. Taking the Twelve aside again, he began to tell them what was going to happen to him. "Behold, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death and hand him over to the Gentiles who will mock him, spit upon him, scourge him, and put him to death, but after three days he will rise." Then James and John, the sons of Zebedee, came to Jesus and said to him, "Teacher, we want you to do for us whatever we ask of you." He replied, "What do you wish me to do for you?" They answered him, "Grant that in your glory we may sit one at your right and the other at your left." Jesus said to them, "You do not know what you are asking. Can you drink the chalice that I drink or be baptized with the baptism with which I am baptized?" They said to him, "We can." Jesus said to them, "The chalice that I drink, you will drink, and with the baptism with which I am baptized, you will be baptized; but to sit at my right or at my left is not mine to give but is for those for whom it has been prepared." When the ten heard this, they became indignant at James and John. Jesus summoned them and said to them, "You know that those who are recognized as rulers over the Gentiles lord it over them, and their great ones make their authority over them felt. But it shall not be so among you. Rather, whoever wishes to be great among you will be your servant; whoever wishes to be first among you will be the slave of all. For the Son of Man did not come to be served but to serve and to give his life as a ransom for many."
THURSDAY OF EIGHTH WEEK OF THE YEAR
Reading 1 1 Pt 2:2-5, 9-12
Beloved: Like newborn infants, long for pure spiritual milk so that through it you may grow into salvation, for you have tasted that the Lord is good. Come to him, a living stone, rejected by human beings but chosen and precious in the sight of God, and, like living stones, let yourselves be built into a spiritual house to be a holy priesthood to offer spiritual sacrifices acceptable to God through Jesus Christ. You are a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may announce the praises of him who called you out of darkness into his wonderful light. Once you were no people but now you are God’s people; you had not received mercy but now you have received mercy. Beloved, I urge you as aliens and sojourners to keep away from worldly desires that wage war against the soul. Maintain good conduct among the Gentiles, so that if they speak of you as evildoers, they may observe your good works and glorify God on the day of visitation.
Responsorial Psalm PS 100:2, 3, 4, 5
R. (2c) Come with joy into the presence of the Lord.
Sing joyfully to the LORD, all you lands;
serve the LORD with gladness;
come before him with joyful song.
Know that the LORD is God;
he made us, his we are;
his people, the flock he tends.
Enter his gates with thanksgiving,
his courts with praise;
Give thanks to him;
bless his name.
The LORD is good:
his kindness endures forever,
and his faithfulness, to all generations.
Gospel Mk 10:46-52
As Jesus was leaving Jericho with his disciples and a sizable crowd,Bartimaeus, a blind man, the son of Timaeus,sat by the roadside begging.On hearing that it was Jesus of Nazareth,he began to cry out and say,“Jesus, son of David, have pity on me.”And many rebuked him, telling him to be silent.But he kept calling out all the more, “Son of David, have pity on me.”Jesus stopped and said, “Call him.”So they called the blind man, saying to him,“Take courage; get up, Jesus is calling you.”He threw aside his cloak, sprang up, and came to Jesus.Jesus said to him in reply, “What do you want me to do for you?”The blind man replied to him, “Master, I want to see.”Jesus told him, ‘Go your way; your faith has saved you.”Immediately he received his sightand followed him on the way.
Commentary
Read superficially, this is simply another pleasant story about Jesus healing a blind man. However, as we shall see, there is much more here than meets the eye. Although Mark’s gospel is the one which gives most details when telling a story, leading people to speak of his using the memories of an eyewitness (perhaps Peter), there is a lot more symbolism in his stories than at first seems apparent.
First of all, this story is strategically placed. It comes at the end of a long portion of the gospel beginning with the healing of a man who is deaf (8:31-37). This section includes the high point at the middle of the gospel where the disciples recognise Jesus as Messiah and Lord, and also the three predictions of his passion, death and resurrection and the accompanying teachings. In between are several other episodes and teachings. Through it all we see the disciples stumbling along in various degrees of misunderstanding as they accompany their Master.
Today’s story brings all this to an end and, in a way, can be seen as a summing up of all that has gone before. Immediately after this, the final phase of the gospel begins with Jesus in Jerusalem for the last time.
We find Jesus and his disciples in Jericho, which lies just north of Jerusalem. They are journeying south on their way from Galilee. We saw yesterday how alarmed they were about Jesus’ determination to head for a place so full of danger for him (and them). As Jesus was leaving the city, accompanied by his disciples and a large crowd of people, there was a blind beggar called Bar Timaeus (son of Timaeus) sitting beside the road. Already we have a sentence full of symbolism here, some of which we will discuss further on.
Jesus is not just leaving the city*, he is on the first stage of the final and climactic period of his mission on earth. He is heading for Jerusalem. Although he is surrounded by a large number of people, most of them are with him only physically, but not in spirit, as we shall soon see.
When the blind man hears all the commotion he naturally wants to know what is going on and is told that Jesus of Nazareth is passing by. Immediately on hearing this he calls out, Jesus, son of David, have mercy on me!
It is a form of what we now call the “Jesus Prayer”. A prayer we need to make constantly; a prayer we can only make sincerely when we are truly aware and accepting of our dependence on Jesus’ help and guidance, when we fully acknowledge the distance that exists between what we are and what Jesus is calling us to be.
In making such a prayer, the blind man is opening himself up to all that Jesus can and wants to give him. However, the surrounding crowd, smug in their (physical) closeness to Jesus and contemptuous of an irritating beggar, try to silence him. How often people have given up their approach to Jesus because of discouragements they have met! How often have we, perhaps, been a source of discouragement or scandal to people who were tentatively looking for Jesus and the meaningful life he can open up for us?
This man, however, is not discouraged. The more he is scolded by the crowd, the louder he shouts. Jesus has told us to ask, not once, but many times. This the man does. Then Jesus stops. If the man had not called, Jesus might not have stopped. He would simply have continued on his journey. Jesus constantly passes through our lives. Every single day. How often have we failed to recognise his presence? How often have we failed to call him? And perhaps he has passed on and out of our day.
“Call him over,” Jesus tells those around him. Notice that Jesus does not call the man himself. He tells others to call him. Again that is something that is the norm in our lives.
If we believe that Jesus has appeared to us in a vision and directly called us, either we are ready for canonisation or, more likely, for a mental home! No, it is through others that we are constantly being called. In fact, we might reflect today on the huge number of people who have directly or indirectly brought Christ into our lives. It is because of them that we are what we are now. Without them, we would not know Jesus or the Gospel or the Church.
Notice, too, the fickleness of the crowd. Those who were just now scolding the man are now urging him to approach Jesus.
Courage, do not be afraid; he is calling you.
How many people need to hear those words! And how often they never do! Yes, there is no need ever to be afraid of Jesus, our Good Shepherd. And he is calling everyone of us, in some way or other. But perhaps many have never heard the call, because Jesus expected me to do the calling. But I was too absorbed in myself to do so.
“Get up!” they tell the man. Yes, he is being told to rise, the same verb that describes the rising of Jesus from the dead. He is not just being told to get on his feet, but to enter a whole new way of living. He throws off his cloak, which presumably was all he was wearing, and comes to Jesus. He comes to Jesus encumbered with absolutely nothing. It is also reminiscent of the disciples leaving their boats, their nets and their family to follow Jesus. It is reminiscent of the early Christians stripping themselves of all their clothes, symbolic of their sinful past, as they go down into the baptismal pool. When we approach Jesus, we need divest ourselves of everything, get rid of everything we tend to cling to (see the story of the ‘rich’ man earlier this week).
Jesus now asks him:
What do you want me to do for you? Isn’t this a wonderful thing to hear from Jesus? But he is asking the very same question of us every day. We often tend to ask what Jesus wants us to do for him, but he is also asking us what he can do for us. And when he asks you that question today – and he will ask today – what answer are you going to give him? What you say is going to reveal a great deal about you and your priorities in life.
In a sense, of course, Jesus does not need to know the answer to your question, but you do. And the answer comes from the asking. And have you noticed any changes in the way you would answer the question over the years? And what would today’s answer be? By the way, did we not hear Jesus asking the same question before? Yes indeed. In yesterday’s Gospel when James and John came asking for a favour, Jesus asked them, What do you want me to do for you?
Compare now the two answers. The disciples asked for a privilege, for positions of status and authority and power, to be one up over others. What did the blind man ask for? Rabbuni, that I may see again.
Of course, in our present context he is not just asking for physical sight. He is looking for something much more important; he is looking for in-sight, the ability to see into the meaning of life and its direction and its ultimate values.
In answer to the question that Jesus is asking us, we could hardly make a better response: Lord, that I may see again.
When we truly see with our inner eye, it changes our whole way of looking at the world, and our behaviour changes accordingly. We cannot ask for anything more crucial in life. Perhaps we feel all along that we have been able to see both literally and figuratively. But today we are asking to see again, to have a deeper vision that goes much further into the ultimate meaning of our lives.
Jesuit Fr Tony de Mello speaks of this in one of his books. He calls it Awareness, being wide awake and living with your eyes open. No wonder Jesus responds generously to the man’s request: Go; your faith, your deep trust in me, has saved you.
“Saved”, that is, restored him to complete wholeness. Only a person with perfect (in)sight (in the sense we have discussed) is truly whole. Only such a person knows where to go and how to get there.
And what happens then? The beggar receives the sight he asked for (“Ask, and you shall receive”) and what does he do? He does the only thing that a person with true vision can do – he follows Jesus on the road, that Road, that Way to Jerusalem and all that it means. He becomes unconditionally a disciple.
Going back now to the beginning of the story we were told that Bar Timaeus, a blind beggar was sitting by the road. This description is one that fits every person who discovers Jesus. We are, without Jesus, blind, we cannot see clearly although we may be very clever and highly educated. But, if we cannot see what Jesus sees, we are sightless, blind.
And we are beggars. We can only truly come to Christ when we realise that, whatever intellectual, social or material endowments we may have, we are basically poor. That was the problem of the rich man who came to Jesus. In his monetary wealth, he was not aware of his radical poverty. In our present life, we have nothing that is really ours.
Thirdly, the man was sitting beside the road, not on it. And this indeed is the lot of everyone who sits beside the road, to be blind and a beggar in need. The road, as we have said, in the Gospel story is a symbol of the Way that is Christ. It is where there is Truth and Life. And so at the end of the story, the man having made his compact with Jesus, is now able to see, is no longer a beggar, and is accompanying Jesus on the road that is his Way.
This story has meanings going far beyond a mere miracle story. It is a beautiful summing up of how Jesus’ disciples learnt to see and walk with him along the Way. It is a Gospel in miniature, a vignette of the spiritually deprived person discovering where Truth and Life are and committing oneself to it totally.
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*Luke mentions the same visit but describes Jesus entering Jericho. Here he has his encounter with the Zacchaeus, the chief tax collector (see verses beginning with Luke 19:1).
MAY 31 FEAST OF THE VISITATION OF THE BLESSED VIRGIN MARY
Reading I Zep 3:14-18a
Shout for joy, O daughter Zion!
Sing joyfully, O Israel!
Be glad and exult with all your heart,
O daughter Jerusalem!
The LORD has removed the judgment against you,
he has turned away your enemies;
The King of Israel, the LORD, is in your midst,
you have no further misfortune to fear.
On that day, it shall be said to Jerusalem:
Fear not, O Zion, be not discouraged!
The LORD, your God, is in your midst,
a mighty savior;
He will rejoice over you with gladness,
and renew you in his love,
He will sing joyfully because of you,
as one sings at festivals.
Responsorial Psalm Isaiah 12:2-3, 4bcd, 5-6
R. (6) Among you is the great and Holy One of Israel.
God indeed is my savior;
I am confident and unafraid.
My strength and my courage is the LORD,
and he has been my savior.
With joy you will draw water
at the fountain of salvation.
Give thanks to the LORD, acclaim his name;
among the nations make known his deeds,
proclaim how exalted is his name.
Sing praise to the LORD for his glorious achievement;
let this be known throughout all the earth.
Shout with exultation, O city of Zion,
for great in your midst
is the Holy One of Israel!
Gospel Lk 1:39-56
Mary set out and traveled to the hill country in hasteto a town of Judah,where she entered the house of Zechariahand greeted Elizabeth.When Elizabeth heard Mary's greeting,the infant leaped in her womb,and Elizabeth, filled with the Holy Spirit,cried out in a loud voice and said,"Most blessed are you among women,and blessed is the fruit of your womb.And how does this happen to me,that the mother of my Lord should come to me?For at the moment the sound of your greeting reached my ears,the infant in my womb leaped for joy.Blessed are you who believedthat what was spoken to you by the Lordwould be fulfilled."And Mary said:"My soul proclaims the greatness of the Lord;my spirit rejoices in God my Savior,for he has looked with favor on his lowly servant.From this day all generations will call me blessed:the Almighty has done great things for me,and holy is his Name.He has mercy on those who fear himin every generation.He has shown the strength of his arm,he has scattered the proud in their conceit.He has cast down the mighty from their thrones,and has lifted up the lowly.He has filled the hungry with good things,and the rich he has sent away empty.He has come to the help of his servant Israelfor he has remembered his promise of mercy,the promise he made to our fathers,to Abraham and his children for ever."Mary remained with her about three monthsand then returned to her home.
Commentary on Zephaniah 3:14-18 or Romans 12:9-16; Psalm Isaiah 12:2-6; Luke 1:39-56
Today’s feast commemorates the visit that Mary, already pregnant with Jesus, made to her older cousin, Elizabeth, who was pregnant with the future John the Baptist.
This story comes in the Infancy Narrative of Luke’s gospel immediately after the account of the Annunciation when Mary was asked by the angel to become the mother of Jesus. She had given her unconditional assent to the request, even though at first she found it difficult to understand because, although she was already committed in marriage to Joseph, they had not begun to live together. Nevertheless, after the assurance of the angel, she put herself totally in God’s hands:
See, I am the slave girl of the Lord. Let it happen to me just as you have said.
It is shortly after this that Mary travels south from Galilee to a town in Judah (the province where Jerusalem was). We are told that she went “in haste” as if keen to congratulate her cousin, who strictly speaking was well beyond the age to have a child. She entered the house of Zechariah and greeted Elizabeth. Immediately, the child in Elizabeth’s womb leapt in joyful welcome. It is not Mary who makes the child do this, but rather the Child that Mary is carrying.
Elizabeth, inspired by the Spirit, then cries out: Blessed are you among women and blessed is the fruit of your womb!
And then she asks in surprise, How does this happen to me, that the mother of my Lord should come to me? For at the moment the sound of your greeting reached my ears, the infant in my womb leaped for joy.
For there is a surprise here. If anyone should be making the visit, it really should be Elizabeth to the Mother of the Son of God. But no. It is Mary with Jesus who visits. It is an anticipation of something that Jesus will tell his disciples later on:
The Son of Man has come to serve and not to be served.
It is part of this kenosis, the self-emptying of Jesus as part of his mission to communicate God’s love to us.
Elizabeth then goes on with words of praise for Mary herself. Blessed are you who believed that what was spoken to you by the Lord would be fulfilled.
It is the faith of Mary in God’s word that she praises. Although not having had intimate relations with any man, her trust in the words of the angel have been vindicated – and she is carrying the Child.
It is then that Mary, in response to Elizabeth’s words, speaks her hymn of praise and thanksgiving to God, a hymn we know as the Magnificat, from its first word in the Latin version. It is a hymn which has many resemblances to the hymn that Hannah, the mother of the prophet Samuel sings, after she, although past child-bearing age, gives birth to her son (1 Sam 2:1-10).
First of all, Mary thanks God for taking notice of Mary in her lowliness. She was a simple girl living in a small town, someone of no consequence in the eyes of the world. Yet, as she rightly foresees, all ages will call her blessed because he has done such great things for her – called her to be the earthly mother of God’s Son, and the instrument by which he would come to share our human nature. And she has words for all those who submit themselves in loving obedience to God: His mercy is from age to age to those who fear him.
On the contrary, it is those who think they are powerful and strong, those who are arrogant in mind and heart, who meet their downfall, while those who accept their lowliness before God are lifted up.
The hungry he fills with good things while the rich are sent empty away.
The ‘hungry’ are those who are aware that they have nothing of themselves and that all is a gift from God. The rich are those who think they have it all when in truth, they have nothing that lasts. It is a teaching that will go right through the Gospel.
Mary, of course, lived out this prayer all during her life as she supported and stood by her Son to the very end. It seemed to end in disaster at the foot of the Cross, but that was not the end. New life, a life that no one can take away, was to come.
There is a choice of two First Readings. The first is from the prophet Zephaniah and reflects the joy of the Visitation, the joy of the two cousins with their children as they greet each other.
Shout for joy, O daughter Zion! Sing joyfully, Israel! Be glad and exult with all your heart, Jerusalem!
For indeed the birth of these two children is a cause of joy for all God’s people.
The King of Israel, the Lord, is in your midst…The Lord your God is in your midst, a mighty saviour. He will rejoice over you with gladness and renew you in his love.
Yes, their Saviour is already in their midst but they do not know it yet. They will have to wait another 30 years until Jesus appears on the scene and brings the Good News of his Father. But the beginnings of the story are already here in today’s celebration.
The alternate First Reading suggested for today is from St Paul’s Letter to the Romans. It consists really of instructions on the spirit in which we should live our lives. It summarises, in part, the teaching that Jesus will later communicate to his disciples and all those who make him their Lord. Later, Jesus in his manhood, will communicate these lessons not just by his words, but by the way he lives and relates to all those he encounters.
Let love be sincere; hate what is evil, hold on to what is good; love one another with mutual affection; anticipate one another in showing honour.
This is just what we see taking place between Mary and Elizabeth as they meet together. It is the way in which we, too, should behave in dealing with all the people who come into our lives.
Further on, Paul says, Contribute to the needs of the saints [the hagioi, members of the Christian community], exercise hospitality…Bless those who persecute you…Rejoice with those who rejoice, weep with those who weep…Do not repay anyone evil for evil…If possible, on your part, live in peace with all…”
A challenging programme! But we know that it is the only way to go. Let us, then, today truly give our welcome to Jesus and do that by our every word and action.
FRIDAY OF THE EIGHTH WEEK IN ORDINARY TIME
Gospel Mk 11:11-26
Jesus entered Jerusalem and went into the temple area. He looked around at everything and, since it was already late, went out to Bethany with the Twelve.The next day as they were leaving Bethany he was hungry. Seeing from a distance a fig tree in leaf,he went over to see if he could find anything on it. When he reached it he found nothing but leaves;it was not the time for figs. And he said to it in reply, “May no one ever eat of your fruit again!” And his disciples heard it.They came to Jerusalem,and on entering the temple area he began to drive out those selling and buying there.He overturned the tables of the money changers and the seats of those who were selling doves. He did not permit anyone to carry anything through the temple area. Then he taught them saying, “Is it not written:My house shall be called a house of prayer for all peoples? But you have made it a den of thieves.”The chief priests and the scribes came to hear of it and were seeking a way to put him to death, yet they feared him because the whole crowd was astonished at his teaching.
When evening came, they went out of the city.
Early in the morning, as they were walking along, they saw the fig tree withered to its roots.Peter remembered and said to him, “Rabbi, look!The fig tree that you cursed has withered.”
Jesus said to them in reply, “Have faith in God. Amen, I say to you, whoever says to this mountain,‘Be lifted up and thrown into the sea,’and does not doubt in his heartbut believes that what he says will happen,it shall be done for him.Therefore I tell you, all that you ask for in prayer,believe that you will receive it and it shall be yours. When you stand to pray, forgive anyone against whom you have a grievance,so that your heavenly Father may in turn forgive you your transgressions.”
Commentary on Mark 11:11-26
We are now entering the final part of Mark’s gospel. Jesus is now in Jerusalem and in the final days of his ministry.
Today we have the strange incident of the fig tree. Jesus was leaving Bethany for nearby Jerusalem and was hungry. He went up to a fig tree looking for fruit to eat even though it was not the time of year for figs. Jesus then cursed the tree: Never again shall anyone eat of your fruit!
Why curse a tree for not having what it could not have at that time?
In the evening on their way back to Bethany, the disciples saw the fig tree that Jesus had cursed all withered.
This story is generally understood as a kind of parable. The fig tree without fruit represents those people among the Jews who rejected Jesus. When he came to them looking for faith in his message, he found nothing. In a sense, they had closed their minds and withered up.
This meaning is reinforced by another event which is sandwiched into the middle of the fig tree story. This is a common device used by Mark and it is called ‘inclusion’, when one passage is enclosed within another. Another example is the story of the woman with the haemorrhage, which is included within the story of the raising of Jairus’ daughter.
After cursing the fig tree Jesus went to the Temple in Jerusalem and began driving out all those who were trading in the Temple court. He accused them of turning God’s house of prayer into a market place. It was an example of people who had reduced their religious faith to mere commercialism. Religious ritual had been turned into an opportunity for making money. The meaning of the Temple as the symbol of God’s presence among his people was being lost. And there was also the failure to see the presence and power of God working through Jesus himself. The fig tree was adorned with beautiful leaves but there was no fruit.
And so at the end Jesus urges his disciples to develop real faith, a real trust and insight into God’s presence in their lives. To those with true faith, Jesus says, just anything is possible. It is an essential condition for prayer. And prayer must include a willingness to forgive and be reconciled with those who cause us difficulties so that we may find forgiveness and reconciliation from God for our own faults and failings in his service.
Let us pray today for that kind of faith. A faith that produces much fruit.
MAY 31 FEAST OF THE VISITATION OF THE BLESSED VIRGIN MARY
Reading I Zep 3:14-18a
Shout for joy, O daughter Zion!
Sing joyfully, O Israel!
Be glad and exult with all your heart,
O daughter Jerusalem!
The LORD has removed the judgment against you,
he has turned away your enemies;
The King of Israel, the LORD, is in your midst,
you have no further misfortune to fear.
On that day, it shall be said to Jerusalem:
Fear not, O Zion, be not discouraged!
The LORD, your God, is in your midst,
a mighty savior;
He will rejoice over you with gladness,
and renew you in his love,
He will sing joyfully because of you,
as one sings at festivals.
Responsorial Psalm Isaiah 12:2-3, 4bcd, 5-6
R. (6) Among you is the great and Holy One of Israel.
God indeed is my savior;
I am confident and unafraid.
My strength and my courage is the LORD,
and he has been my savior.
With joy you will draw water
at the fountain of salvation.
Give thanks to the LORD, acclaim his name;
among the nations make known his deeds,
proclaim how exalted is his name.
Sing praise to the LORD for his glorious achievement;
let this be known throughout all the earth.
Shout with exultation, O city of Zion,
for great in your midst
is the Holy One of Israel!
Gospel Lk 1:39-56
Mary set out and traveled to the hill country in hasteto a town of Judah,where she entered the house of Zechariahand greeted Elizabeth.When Elizabeth heard Mary's greeting,the infant leaped in her womb,and Elizabeth, filled with the Holy Spirit,cried out in a loud voice and said,"Most blessed are you among women,and blessed is the fruit of your womb.And how does this happen to me,that the mother of my Lord should come to me?For at the moment the sound of your greeting reached my ears,the infant in my womb leaped for joy.Blessed are you who believedthat what was spoken to you by the Lordwould be fulfilled."And Mary said:"My soul proclaims the greatness of the Lord;my spirit rejoices in God my Savior,for he has looked with favor on his lowly servant.From this day all generations will call me blessed:the Almighty has done great things for me,and holy is his Name.He has mercy on those who fear himin every generation.He has shown the strength of his arm,he has scattered the proud in their conceit.He has cast down the mighty from their thrones,and has lifted up the lowly.He has filled the hungry with good things,and the rich he has sent away empty.He has come to the help of his servant Israelfor he has remembered his promise of mercy,the promise he made to our fathers,to Abraham and his children for ever."Mary remained with her about three monthsand then returned to her home.
Commentary on Zephaniah 3:14-18 or Romans 12:9-16; Psalm Isaiah 12:2-6; Luke 1:39-56
Today’s feast commemorates the visit that Mary, already pregnant with Jesus, made to her older cousin, Elizabeth, who was pregnant with the future John the Baptist.
This story comes in the Infancy Narrative of Luke’s gospel immediately after the account of the Annunciation when Mary was asked by the angel to become the mother of Jesus. She had given her unconditional assent to the request, even though at first she found it difficult to understand because, although she was already committed in marriage to Joseph, they had not begun to live together. Nevertheless, after the assurance of the angel, she put herself totally in God’s hands:
See, I am the slave girl of the Lord. Let it happen to me just as you have said.
It is shortly after this that Mary travels south from Galilee to a town in Judah (the province where Jerusalem was). We are told that she went “in haste” as if keen to congratulate her cousin, who strictly speaking was well beyond the age to have a child. She entered the house of Zechariah and greeted Elizabeth. Immediately, the child in Elizabeth’s womb leapt in joyful welcome. It is not Mary who makes the child do this, but rather the Child that Mary is carrying.
Elizabeth, inspired by the Spirit, then cries out: Blessed are you among women and blessed is the fruit of your womb!
And then she asks in surprise, How does this happen to me, that the mother of my Lord should come to me? For at the moment the sound of your greeting reached my ears, the infant in my womb leaped for joy.
For there is a surprise here. If anyone should be making the visit, it really should be Elizabeth to the Mother of the Son of God. But no. It is Mary with Jesus who visits. It is an anticipation of something that Jesus will tell his disciples later on:
The Son of Man has come to serve and not to be served.
It is part of this kenosis, the self-emptying of Jesus as part of his mission to communicate God’s love to us.
Elizabeth then goes on with words of praise for Mary herself. Blessed are you who believed that what was spoken to you by the Lord would be fulfilled.
It is the faith of Mary in God’s word that she praises. Although not having had intimate relations with any man, her trust in the words of the angel have been vindicated – and she is carrying the Child.
It is then that Mary, in response to Elizabeth’s words, speaks her hymn of praise and thanksgiving to God, a hymn we know as the Magnificat, from its first word in the Latin version. It is a hymn which has many resemblances to the hymn that Hannah, the mother of the prophet Samuel sings, after she, although past child-bearing age, gives birth to her son (1 Sam 2:1-10).
First of all, Mary thanks God for taking notice of Mary in her lowliness. She was a simple girl living in a small town, someone of no consequence in the eyes of the world. Yet, as she rightly foresees, all ages will call her blessed because he has done such great things for her – called her to be the earthly mother of God’s Son, and the instrument by which he would come to share our human nature. And she has words for all those who submit themselves in loving obedience to God: His mercy is from age to age to those who fear him.
On the contrary, it is those who think they are powerful and strong, those who are arrogant in mind and heart, who meet their downfall, while those who accept their lowliness before God are lifted up.
The hungry he fills with good things while the rich are sent empty away.
The ‘hungry’ are those who are aware that they have nothing of themselves and that all is a gift from God. The rich are those who think they have it all when in truth, they have nothing that lasts. It is a teaching that will go right through the Gospel.
Mary, of course, lived out this prayer all during her life as she supported and stood by her Son to the very end. It seemed to end in disaster at the foot of the Cross, but that was not the end. New life, a life that no one can take away, was to come.
There is a choice of two First Readings. The first is from the prophet Zephaniah and reflects the joy of the Visitation, the joy of the two cousins with their children as they greet each other.
Shout for joy, O daughter Zion! Sing joyfully, Israel! Be glad and exult with all your heart, Jerusalem!
For indeed the birth of these two children is a cause of joy for all God’s people.
The King of Israel, the Lord, is in your midst…The Lord your God is in your midst, a mighty saviour. He will rejoice over you with gladness and renew you in his love.
Yes, their Saviour is already in their midst but they do not know it yet. They will have to wait another 30 years until Jesus appears on the scene and brings the Good News of his Father. But the beginnings of the story are already here in today’s celebration.
The alternate First Reading suggested for today is from St Paul’s Letter to the Romans. It consists really of instructions on the spirit in which we should live our lives. It summarises, in part, the teaching that Jesus will later communicate to his disciples and all those who make him their Lord. Later, Jesus in his manhood, will communicate these lessons not just by his words, but by the way he lives and relates to all those he encounters.
Let love be sincere; hate what is evil, hold on to what is good; love one another with mutual affection; anticipate one another in showing honour.
This is just what we see taking place between Mary and Elizabeth as they meet together. It is the way in which we, too, should behave in dealing with all the people who come into our lives.
Further on, Paul says, Contribute to the needs of the saints [the hagioi, members of the Christian community], exercise hospitality…Bless those who persecute you…Rejoice with those who rejoice, weep with those who weep…Do not repay anyone evil for evil…If possible, on your part, live in peace with all…”
A challenging programme! But we know that it is the only way to go. Let us, then, today truly give our welcome to Jesus and do that by our every word and action.
