(Optional Memorial for Saint Eusebius of Vercelli, Bishop)
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| “The Parable of the Blind Leading the Blind” by Pieter Bruegel (the Elder), 1568 |
Commentary:
Reading 1: Jeremiah 30:1-2, 12-15, 18-22
Commentary on Jer 30:1-2, 12-15, 18-22
This passage from the book of the Prophet Jeremiah speaks of the restoration of Israel. The first verses, following the introduction, describe the terrible hardship visited upon the country using the metaphor of a person severely wounded. This was caused, according to the oracle, because the people had turned away from God, following practices that were anathema to the Lord (“Because of your great guilt, your numerous sins, I have done this to you”).
In the concluding verses the oracle predicts the restoration of the land, a return to favored status in the eyes of God (scholars seem to agree that this does not refer to the re-establishment of the temple but of an earlier reversal of fortunes, probably after the fall of Nineveh in 612 BC). The references to leaders being chosen from their own people was probably not a reference to the Messiah in this context, but rather a return to Hebrew rulers. The conclusion (…the deadly risk of approaching me”) is a reference to the earlier tradition, that seeing God in person would cause death (see Leviticus 16:1-2). This chapter from Jeremiah and the next (Jeremiah 31) are considered to be the climax of the Prophet’s oracle, dealing as they do with salvation through God’s mercy and forgiveness.
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Responsorial Psalm: Psalm 102:16-18, 19-21, 29 and 22-23
R. (17) The Lord will build up Zion
Commentary on Ps 102:16-18, 19-21, 29 and 22-23
Psalm 102 is an individual lament. In these strophes, we find the cry of the people in the desert once more being directed to the Lord. The psalmist, expressing trust in the mercy of God asks for a release from suffering and bondage for the people (“The Lord looked down from his holy height, from heaven he beheld the earth, to hear the groaning of the prisoners, to release those doomed to die”). The singer gives us a prayer of thanksgiving for the restoration of the people to Israel after the Diaspora. God brought them back from their captivity and reestablished them in Zion. The prayer prefigures God’s salvation offered in the New Jerusalem – God’s heavenly kingdom.
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Gospel: Matthew 14:22-36
Commentary on Mt 14:22-36
This passage from St. Matthew’s Gospel follows the feeding of the five thousand. The disciples return to the boat that brought them to this remote site, while Jesus stays alone to pray (recall he had just gotten word of the murder of St. John the Baptist by Herod, and had come to this place to mourn him).
The events that follow: Jesus’ approach to the boat and walking on the water, supports the Lord’s earlier demonstration that he has power over the sea and elements (see Matthew 8:26). St. Peter’s response to the Lord is to try to do as the Lord wishes, but his fear prevents him from accomplishing what the Lord has called him to do. This entire episode has one purpose, to allow the readers to share in the awe of the disciples as they make their profession of faith: “Truly, you are the Son of God." This is account stands in stark contrast to St. Mark’s account of their response (see Mark 6:51).
CCC: Mt 14:30 448
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Or
Second Option: Matthew 15:1-2, 10-14
Commentary on Mt 15:1-2, 10-14
This dispute begins with the question of the Pharisees and scribes why Jesus' disciples are breaking the tradition of the elders about washing one's hands before eating. In front of the larger crowd of followers the Lord refutes them with a parable that is an attack on Mosaic law concerning clean and unclean foods (see also Matthew 5:31-32, 33-34, 38-39)[4]. The concluding remarks concerning the blind leading the blind indicate to the disciples that the Pharisees and scribes do not understand God’s law but lead those who refuse to accept Jesus as the Messiah.
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Reflection:
In the Gospel selection (from Matthew 15), Jesus is in a dispute with the Pharisees and scribes because they accuse his disciples of not following the strict laws of ritual purification (hand washing). They point to this rubric as indicating that they (Jesus and the 12) are violating Mosaic Law, and are therefore unworthy of leadership.
Jesus’ response to the larger group is that violating the ritual practice is not what they should worry about, but their attitudes and relationships: “…what comes out of the mouth is what defiles one.” (Note: in the omitted verses Jesus privately lets the Pharisees and scribes know what he really thinks about their focus on ritual: “Hypocrites, well did Isaiah prophesy about you when he said: 'This people honors me with their lips, but their hearts are far from me’” (Matthew 15:7-8))
This entire encounter is the lesson we need to take away with us. Jesus and his disciples do not have the luxury of a home to live in, and the ability to observe the scrupulous and rigid laws the Pharisees have evolved. Some of these, as Jesus also points out in the omitted verses, actually flagrantly violate Mosaic Law. What is more important is the spirit of God’s love.
Let’s look at some possible contemporary examples. In the spirit of Christ’s Law, is it better to buy an expensive luxury car and then to praise God that you were given the gifts to achieve success; or would it be better to have bought a less expensive car and given the money saved to the Church earmarked for the poor (even better anonymously)? Would it be better to ignore a neighbor who desperately needed help on a Sunday morning because you could not miss Mass? (That one is a bit tougher.) Finally, if on the way to Mass we endanger someone by driving recklessly in order to get there in time, should we take communion?
The point the Savior makes is one we all need to hear: how we apply our faith in relation to our lived response to situations needs to echo our pious response to the demands of traditions. Let that be our prayer today: that we can behave toward others as if they were sitting next to us in the pew at Church. That should be a pretty solid challenge.
Pax
[1] The picture used today is “The Parable of the Blind Leading the Blind” by Pieter Bruegel (the Elder), 1568
[4] See NAB footnote on Matthew 15:1
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