Readings for Tuesday of the First Week in Ordinary[1][2]
Readings from the Jerusalem Bible
Commentary:
Reading 1 1 Samuel 1:9-20
Much of this passage is a prayer from Hannah to God. It takes the form of an offered covenant, if you (God) do this, I (Hannah) will do that. In this instance, Hannah offers a male child given in answer to her prayer as a nazir – one completely dedicated to God. (Nazirite: from the Hebrew word nazir, meaning "set apart as sacred, dedicated, vowed." The nazirite vow could be either for a limited period or for life. Those bound by this vow had to abstain from all the products of the grapevine, from cutting or shaving their hair, and from contact with a corpse. They were regarded as men of God like the prophets; cf Amos 2:11-12 , see also Numbers 6:1-3).
The priest Eli, after discovering that Hannah’s behavior was from grief not intoxication, offered her solace and a blessing. The prayer of Hannah is answered with the conception and birth of Samuel.
Responsorial Psalm 1 Samuel 2:1, 4-5, 6-7, 8abcd
R. My heart exults in the Lord, my Savior.
The NAB footnote on Hannah’s song of thanksgiving summarizes the intent nicely: “A hymn attributed to Hannah, the mother of Samuel, as her thanksgiving to God because she has borne a son despite her previous sterility. She praises God as the helper of the weak (1 Sam 2:1-2), who casts down the mighty and raises up the lowly (1 Sam 2:3-5), and who alone is the source of true strength (1 Sam 2:8-10); the hymn ends with a prayer for the king (1 Sam 2:10). This canticle has several points of resemblance with our Lady's Magnificat.”
Gospel Mark 1:21-28
The story of Jesus’ continuing mission of teaching and healing (including, in this case, the exorcism of unclean spirits) is captured in this description of one day’s events at Capernaum. First the Lord astonishes the people with the “authority” of his teaching in the tradition of the Prophets (as opposed to the scribes) and then proceeds to demonstrate the effectiveness of that authority by casting out an unclean spirit.
The exchange between the Lord and this “unclean spirit” is instructive. The spirit attempts to gain mastery over Jesus by using his full name “Jesus of Nazareth.” The address “I know you are – the Holy One of God!” is an attempt to ward off the power of Jesus not a profession. Jesus rebukes the spirit and orders it out. The event stirs fear in as well as awe in those present.
Reflection:
The finger prints of God are revealed again in two different eras of human understanding. The evidence this time points in the same direction – to a God of mercy and compassion. In the first reading from the book of 1 Samuel, we see how God has answered the prayer of Hannah. We are not sure whether it was answered because she pledged that she would give the child to God or because it was God, in his mercy, responding to the anguished cry of one who believed in Him. Which ever the case, Hannah’s gratitude is proclaimed in the responsorial psalm. Hannah’s song reminds us hauntingly of the gratitude sung centuries later by a Virgin Mother responding to her Cousin Elizabeth’s praise in the Magnificat. God’s power is demonstrated in a spectacular way in the birth of Samuel, a great king of nations.
That same power and authority was demonstrated again in St. Mark’s account of Jesus’ ministry in Capernaum. We might have viewed the Lord as just an excellent preacher if the people who heard him in the Synagogue were simply amazed at the authority with which he spoke about the scriptures. We have seen that tremendous charisma at work already in the call of the first disciples. But something else took place. A person who was possessed by what was called an “unclean spirit” was also present and instead of remaining hidden, anonymous in the crowd as they do today, spreading the poison of the Evil One with subtlety and guile, this one identified itself by calling out to the Lord – What do you have to do with us?
It was the nature of the battle between the perfect light of Christ and the darkness of the Evil One that the darkness could not hide from the light. Even though banishment was certain, hatred could not be silent in the face of love. And when the confrontation was resolved with the simple words; “Quiet! Come out of him!" the battle was over and the light prevailed. While some who saw this confrontation were awed, others, probably those who had listened to that sinister voice, were frightened and out of fear comes hate and the destruction of the light.
Today we are given more examples of God’s power and authority in the world. We have seen also a fundamental truth, that the Lord, who is love and light, will expose and banish the darkness of sin and despair. We pray today that we be given some part of that power to be light in the darkness. It is what we are called to be – light for the world. May we too take up the battle cry of the angels – the Prince of Peace is come into the world!
Pax
[1] After Links to Readings Expire
[2] The picture used today is “Jesus Casts out an Unclean Spirit” by Bernard Picart, c.~ 1673-1733
Readings from the Jerusalem Bible
Commentary:
Reading 1 1 Samuel 1:9-20
Much of this passage is a prayer from Hannah to God. It takes the form of an offered covenant, if you (God) do this, I (Hannah) will do that. In this instance, Hannah offers a male child given in answer to her prayer as a nazir – one completely dedicated to God. (Nazirite: from the Hebrew word nazir, meaning "set apart as sacred, dedicated, vowed." The nazirite vow could be either for a limited period or for life. Those bound by this vow had to abstain from all the products of the grapevine, from cutting or shaving their hair, and from contact with a corpse. They were regarded as men of God like the prophets; cf Amos 2:11-12 , see also Numbers 6:1-3).
The priest Eli, after discovering that Hannah’s behavior was from grief not intoxication, offered her solace and a blessing. The prayer of Hannah is answered with the conception and birth of Samuel.
Responsorial Psalm 1 Samuel 2:1, 4-5, 6-7, 8abcd
R. My heart exults in the Lord, my Savior.
The NAB footnote on Hannah’s song of thanksgiving summarizes the intent nicely: “A hymn attributed to Hannah, the mother of Samuel, as her thanksgiving to God because she has borne a son despite her previous sterility. She praises God as the helper of the weak (1 Sam 2:1-2), who casts down the mighty and raises up the lowly (1 Sam 2:3-5), and who alone is the source of true strength (1 Sam 2:8-10); the hymn ends with a prayer for the king (1 Sam 2:10). This canticle has several points of resemblance with our Lady's Magnificat.”
Gospel Mark 1:21-28
The story of Jesus’ continuing mission of teaching and healing (including, in this case, the exorcism of unclean spirits) is captured in this description of one day’s events at Capernaum. First the Lord astonishes the people with the “authority” of his teaching in the tradition of the Prophets (as opposed to the scribes) and then proceeds to demonstrate the effectiveness of that authority by casting out an unclean spirit.
The exchange between the Lord and this “unclean spirit” is instructive. The spirit attempts to gain mastery over Jesus by using his full name “Jesus of Nazareth.” The address “I know you are – the Holy One of God!” is an attempt to ward off the power of Jesus not a profession. Jesus rebukes the spirit and orders it out. The event stirs fear in as well as awe in those present.
Reflection:
The finger prints of God are revealed again in two different eras of human understanding. The evidence this time points in the same direction – to a God of mercy and compassion. In the first reading from the book of 1 Samuel, we see how God has answered the prayer of Hannah. We are not sure whether it was answered because she pledged that she would give the child to God or because it was God, in his mercy, responding to the anguished cry of one who believed in Him. Which ever the case, Hannah’s gratitude is proclaimed in the responsorial psalm. Hannah’s song reminds us hauntingly of the gratitude sung centuries later by a Virgin Mother responding to her Cousin Elizabeth’s praise in the Magnificat. God’s power is demonstrated in a spectacular way in the birth of Samuel, a great king of nations.
That same power and authority was demonstrated again in St. Mark’s account of Jesus’ ministry in Capernaum. We might have viewed the Lord as just an excellent preacher if the people who heard him in the Synagogue were simply amazed at the authority with which he spoke about the scriptures. We have seen that tremendous charisma at work already in the call of the first disciples. But something else took place. A person who was possessed by what was called an “unclean spirit” was also present and instead of remaining hidden, anonymous in the crowd as they do today, spreading the poison of the Evil One with subtlety and guile, this one identified itself by calling out to the Lord – What do you have to do with us?
It was the nature of the battle between the perfect light of Christ and the darkness of the Evil One that the darkness could not hide from the light. Even though banishment was certain, hatred could not be silent in the face of love. And when the confrontation was resolved with the simple words; “Quiet! Come out of him!" the battle was over and the light prevailed. While some who saw this confrontation were awed, others, probably those who had listened to that sinister voice, were frightened and out of fear comes hate and the destruction of the light.
Today we are given more examples of God’s power and authority in the world. We have seen also a fundamental truth, that the Lord, who is love and light, will expose and banish the darkness of sin and despair. We pray today that we be given some part of that power to be light in the darkness. It is what we are called to be – light for the world. May we too take up the battle cry of the angels – the Prince of Peace is come into the world!
Pax
[1] After Links to Readings Expire
[2] The picture used today is “Jesus Casts out an Unclean Spirit” by Bernard Picart, c.~ 1673-1733
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