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| “Study of Hands” by Leonardo da Vinci, 1474 |
Commentary:
Reading 1: Hebrews 7:1-3, 15-17
Commentary on Heb 7:1-3, 15-17
This selection uses two sets of verses from the 7th chapter of Hebrews. The first set, verses 1-3 describes the meeting between Melchizedek, High Priest and Abraham (though, chronologically, he was still Abram, see Genesis 14:17-20). The significance of the “High Priest” is emphasized by a description of the meaning of his name: “righteous king” and “king of peace.” “Since Genesis gives no information on the parentage or the death of Melchizedek, he is seen here as a type of Christ, representing a priesthood that is unique and eternal “[4]
The second set of verses, 15-17, references Jesus’ coming, and how his authority comes, not from appointment or lineage like the levitical priesthood, but rather from his immortal existence. Coming in this way he fulfills the immortal priesthood of Psalm 110: 4. Jesus supersedes both the law and the contemporary Hebrew understanding of High Priest.
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Responsorial Psalm: Psalm 110:1, 2, 3, 4
Commentary on Ps 110:1, 2, 3, 4
We are given the reference point used in Hebrews 5:1-10. The psalmist, David, reflects upon the call to service of the people. The final verse specifically mentions the High Priest Melchizedek. Melchizedek was the ancient king of Salem (Jerusalem) who blessed Abraham (Genesis 14:18-20). Like other kings of the time, he also performed priestly functions.
Psalm 110 thanks God for earthly authority, recognizing that it is only through the Lord's strength that authority is exercised. The psalmist uses Melchizedek as an arch-example. He was a secular king in the time of Abraham who ruled on the spiritual side as well. Though he was not of the Hebrew race, he was nonetheless chosen by God to be priest, not of the line of Aaron. Since the ancient text refers neither to his lineage nor his death, his office is seen as eternal, “You are a priest forever.”
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Gospel: Mark 3:1-6
Commentary on Mk 3:1-6
Mark’s Gospel again shows a picture of Jesus in contention with the scribes and Pharisees. This time they use bait. A man with an affliction is apparently used to trap Jesus into doing something that, by Pharisaic Law, was considered “labor.” Jesus tries to show them the flaw in their logic with a question: “Is it lawful to do good on the sabbath rather than to do evil, to save life rather than to destroy it?” But they will not respond because the answer is obvious. With his opponents reduced to silence, he cures the man (see also John 5:17-18). Their attempt foiled, they run to the minions of King Herod to continue their plotting.
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Reflection:
See the lesson Jesus teaches in St. Mark’s Gospel. The Lord comes to the synagogue to participate in worship and to teach. Those who have nervously watched him with suspicion (“Is he a prophet – a holy man?”) have seen a weakness. This man cannot turn his back on suffering people, and he has reportedly healed people on the Sabbath before. So they devise a trap. While he is in the synagogue on the Sabbath, they bring him a man with a withered hand. We can only imagine the human emotions that must have played through the Lord’s mind when they trotted out this poor dupe.
Jesus easily saw the trap. Being the consummate interpreter of human motivation, he would have noted the cliquish group with their large phylacteries and long tassels, clear marks of the Pharisees. He would have noted their hushed whispers as the deformed man came forward, and he would have instantly understood their motives. He turned to them, perhaps sternly and asked them a fundamental question: “’Is it lawful to do good on the sabbath rather than to do evil, to save life rather than to destroy it?’” They would were caught in their own trap. How could they deny that it was unlawful to do good? How could they argue that to save life was unlawful? They could say nothing.
Seeing the effect of his words, the Lord would turn once more to the poor man who carried an affliction these same Pharisees had told him was a punishment from God. Because of the attitudes and pronouncements of this historical belief, the man with a withered hand not only carried a physical disability, but also endured the constant stigma of being under God’s punishment. The Lord, with a word, “Stretch out your hand,” gave the man his life and dignity.
We see in the petty attitudes of the Pharisees the trap we can also fall into if we are not careful. We in the Catholic Church have highly disciplined requirements for living our faith. We are required to remain in a constant state of grace so that we are eligible to receive the Body of Christ. We require attendance at Mass on Sundays and on holy days of obligation, rest from servile labor, confession of our sins at least once a year, and reception the sacrament of the Eucharist at least during the Easter season. We are required to observe the days of fasting and abstinence established by the Church, and help to provide for the needs of the Church.
These precepts are the minimum requirements of our faith. Yet, faced with the needs of the Great Commandment, even these are placed in perspective. The precepts are the discipline we offer as service to the Lord. Loving God and neighbor are the outward signs that we know what these acts of devotion mean.
Jesus sends us a message through St. Mark today. We are called to be a holy and sanctified people who not only follow the laws of the Church but follow its spirit as well. We pray for the strength and discipline to do both.
Pax
[1] The picture used today is “Study of Hands” by Leonardo da Vinci, 1474
[4] See NAB footnote on Hebrews 7: 1-3
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