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Readings for Tuesday of the Fifth Week of Lent[1][2]Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Numbers 21:4-9
From Mount Hor the children of Israel set out on the Red Sea road,
to bypass the land of Edom.
But with their patience worn out by the journey,
the people complained against God and Moses,
"Why have you brought us up from Egypt to die in this desert,
where there is no food or water?
We are disgusted with this wretched food!"
In punishment the LORD sent among the people saraph serpents,
which bit the people so that many of them died.
Then the people came to Moses and said,
"We have sinned in complaining against the LORD and you.
Pray the LORD to take the serpents away from us."
So Moses prayed for the people, and the LORD said to Moses,
"Make a saraph and mount it on a pole,
and whoever looks at it after being bitten will live."
Moses accordingly made a bronze serpent and mounted it on a pole,
and whenever anyone who had been bitten by a serpent
looked at the bronze serpent, he lived.
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Commentary on Nm 21:4-9
The people were growing tired of the food, probably manna, and complained bitterly. They believed that in failing to love God they sinned against him and in punishment serpents were sent to afflict them.
There is great symbolism in the final paragraph as Moses makes the bronze serpent.: “If anyone who has been bitten looks at it, he will recover: "and as Moses lifted up the serpent in the desert, even so must the Son of Man be lifted up, that those who believe in him may not perish, but may have life everlasting" (John 3:14-15).”[4]
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Responsorial Psalm: Psalm 102:2-3, 16-18, 19-21
R. (2) O Lord, hear my prayer, and let my cry come to you.
O LORD, hear my prayer,
and let my cry come to you.
Hide not your face from me
in the day of my distress.
Incline your ear to me;
in the day when I call, answer me speedily.
R. O Lord, hear my prayer, and let my cry come to you.
The nations shall revere your name, O LORD,
and all the kings of the earth your glory,
When the LORD has rebuilt Zion
and appeared in his glory;
When he has regarded the prayer of the destitute,
and not despised their prayer.
R. O Lord, hear my prayer, and let my cry come to you.
Let this be written for the generation to come,
and let his future creatures praise the LORD:
"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."
R. O Lord, hear my prayer, and let my cry come to you.
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Commentary on Ps 102:2-3, 16-18, 19-21
Psalm 102 is an individual lament. In this selection we find the cry of the people in the desert once more being directed to the Lord. The song proposes a covenant – If you hear our plea, we will revere your name.
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Gospel: John 8:21-30
Jesus said to the Pharisees:
"I am going away and you will look for me,
but you will die in your sin.
Where I am going you cannot come."
So the Jews said,
"He is not going to kill himself, is he,
because he said, 'Where I am going you cannot come'?"
He said to them, "You belong to what is below,
I belong to what is above.
You belong to this world,
but I do not belong to this world.
That is why I told you that you will die in your sins.
For if you do not believe that I AM,
you will die in your sins."
So they said to him, "Who are you?"
Jesus said to them, "What I told you from the beginning.
I have much to say about you in condemnation.
But the one who sent me is true,
and what I heard from him I tell the world."
They did not realize that he was speaking to them of the Father.
So Jesus said to them,
"When you lift up the Son of Man,
then you will realize that I AM,
and that I do nothing on my own,
but I say only what the Father taught me.
The one who sent me is with me.
He has not left me alone,
because I always do what is pleasing to him."
Because he spoke this way, many came to believe in him.
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Commentary on Jn 8:21-30
Jesus continues his discourse with the Pharisees, trying to lead them to understanding. He tells them that he is going away, clearly implying his own death, and tells them they may not follow him. Their unbelief is sin and hence they will die in the sin. They do not understand the manner of his death (that he will lay his life down) but rather see a partial truth in thinking he will kill himself.
Even though he uses language filled with specific clues (the use of the phrase “I Am”, God’s own designation for himself) they still do not understand. Toward the end he alludes to the Saraph image from Numbers; “When you lift up the Son of Man, then you will realize that I Am” and at the same time makes it clear whose Son he is.
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Reflection:
In the Gospel, Jesus is clearly getting a bit frustrated with the Hebrew leadership for not being able to understand who he is (even though he uses the Hebrew formula for God – “I AM” referring to himself on a couple of occasions). We, his modern day disciples see clearly the meaning in his statements and understand he is truly the Son of God.
Frustration and impatience also plays a role in the first readings. This time however, it is the Hebrew people being lead out of Egypt. From a practical standpoint, the reading from Numbers should speak to us today. How often have we fallen into the role of the Hebrews in the story about the saraph serpents? How frequently have we heard ourselves complaining; why did God let that happen? Or; why did God put me in this situation?
It’s the old “Blessing and Curse” thing. God made us in his own image and likeness. In doing so he gave all mankind (the good, the bad, and the ugly) free will. He gave us the freedom to make choices, good and bad and placed us in a world full of people with that same ability. What he did not do was make us slaves to Him as he so easily could have done. That would have been absolutely necessary if all of our choices in life would lead us to happy outcomes all of the time.
So, bad things happen. They happen because we make bad decisions and put ourselves in situations where the outcomes are not positive. They happen because the people we are around make bad decisions – perhaps not for themselves (look at executives who decide they need to reduce labor costs and lay people off so they can make their profit numbers and get their bonus, so shareholders can make the money they expect on their investments.) For the executive it was a good decision, for the people who invested their 401K money in the company it was a good thing. For the worker who no longer has an income – it might seem that God had dealt them an unfair blow.
God is there for us. He sent his Son to us to give us hope and peace. We only need to reach out to him, to believe he is I AM, and we find that salvation and peace.
Pax
[1] ALTRE[2] The picture used is “Christ Holds the Cross” by El Greco 1602-07
[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.
[4] See NAB Footnote on Numbers 21: 4ff
Readings for Monday of the Fifth Week of Lent[1][2]Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Daniel 13:1-9, 15-17, 19-30, 33-62
In Babylon there lived a man named Joakim,
who married a very beautiful and God-fearing woman, Susanna,
the daughter of Hilkiah;
her pious parents had trained their daughter
according to the law of Moses.
Joakim was very rich;
he had a garden near his house,
and the Jews had recourse to him often
because he was the most respected of them all.
That year, two elders of the people were appointed judges,
of whom the Lord said, "Wickedness has come out of Babylon:
from the elders who were to govern the people as judges."
These men, to whom all brought their cases,
frequented the house of Joakim.
When the people left at noon,
Susanna used to enter her husband's garden for a walk.
When the old men saw her enter every day for her walk,
they began to lust for her.
They suppressed their consciences;
they would not allow their eyes to look to heaven,
and did not keep in mind just judgments.
One day, while they were waiting for the right moment,
she entered the garden as usual, with two maids only.
She decided to bathe, for the weather was warm.
Nobody else was there except the two elders,
who had hidden themselves and were watching her.
"Bring me oil and soap," she said to the maids,
"and shut the garden doors while I bathe."
As soon as the maids had left,
the two old men got up and hurried to her.
"Look," they said, "the garden doors are shut, and no one can see us;
give in to our desire, and lie with us.
If you refuse, we will testify against you
that you dismissed your maids because a young man was here with you."
"I am completely trapped," Susanna groaned.
"If I yield, it will be my death;
if I refuse, I cannot escape your power.
Yet it is better for me to fall into your power without guilt
than to sin before the Lord."
Then Susanna shrieked, and the old men also shouted at her,
as one of them ran to open the garden doors.
When the people in the house heard the cries from the garden,
they rushed in by the side gate to see what had happened to her.
At the accusations by the old men,
the servants felt very much ashamed,
for never had any such thing been said about Susanna.
When the people came to her husband Joakim the next day,
the two wicked elders also came,
fully determined to put Susanna to death.
Before all the people they ordered:
"Send for Susanna, the daughter of Hilkiah,
the wife of Joakim."
When she was sent for,
she came with her parents, children and all her relatives.
All her relatives and the onlookers were weeping.
In the midst of the people the two elders rose up
and laid their hands on her head.
Through tears she looked up to heaven,
for she trusted in the Lord wholeheartedly.
The elders made this accusation:
"As we were walking in the garden alone,
this woman entered with two girls
and shut the doors of the garden, dismissing the girls.
A young man, who was hidden there, came and lay with her.
When we, in a corner of the garden, saw this crime,
we ran toward them.
We saw them lying together,
but the man we could not hold, because he was stronger than we;
he opened the doors and ran off.
Then we seized her and asked who the young man was,
but she refused to tell us.
We testify to this."
The assembly believed them,
since they were elders and judges of the people,
and they condemned her to death.
But Susanna cried aloud:
"O eternal God, you know what is hidden
and are aware of all things before they come to be:
you know that they have testified falsely against me.
Here I am about to die,
though I have done none of the things
with which these wicked men have charged me."
The Lord heard her prayer.
As she was being led to execution,
God stirred up the holy spirit of a young boy named Daniel,
and he cried aloud:
"I will have no part in the death of this woman."
All the people turned and asked him, "What is this you are saying?"
He stood in their midst and continued,
"Are you such fools, O children of Israel!
To condemn a woman of Israel without examination
and without clear evidence?
Return to court, for they have testified falsely against her."
Then all the people returned in haste.
To Daniel the elders said,
"Come, sit with us and inform us,
since God has given you the prestige of old age."
But he replied,
"Separate these two far from each other that I may examine them."
After they were separated one from the other,
he called one of them and said:
"How you have grown evil with age!
Now have your past sins come to term:
passing unjust sentences, condemning the innocent,
and freeing the guilty, although the Lord says,
‘The innocent and the just you shall not put to death.'
Now, then, if you were a witness,
tell me under what tree you saw them together."
"Under a mastic tree," he answered.
Daniel replied, "Your fine lie has cost you your head,
for the angel of God shall receive the sentence from him
and split you in two."
Putting him to one side, he ordered the other one to be brought.
Daniel said to him,
"Offspring of Canaan, not of Judah, beauty has seduced you,
lust has subverted your conscience.
This is how you acted with the daughters of Israel,
and in their fear they yielded to you;
but a daughter of Judah did not tolerate your wickedness.
Now, then, tell me under what tree you surprised them together."
"Under an oak," he said.
Daniel replied, "Your fine lie has cost you also your head,
for the angel of God waits with a sword to cut you in two
so as to make an end of you both."
The whole assembly cried aloud,
blessing God who saves those who hope in him.
They rose up against the two elders,
for by their own words Daniel had convicted them of perjury.
According to the law of Moses,
they inflicted on them
the penalty they had plotted to impose on their neighbor:
they put them to death.
Thus was innocent blood spared that day.
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Commentary on Dn 13:1-9, 15-17, 19-30, 33-62
The story of Susanna and the Elders is one of three stories that now exist only in Greek. Neither this story nor the stories of Bel, and the Dragon are included in the Hebrew Cannon but have always been included by the Church.
This story is one of justice and the application of Mosaic Law. The innocent Susanna is rescued by the hero of the Book, Daniel. In demanding the law be followed scrupulously he rescues Susanna and expunges wickedness.
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Or: Daniel 13:41c-62
The assembly condemned Susanna to death.
But Susanna cried aloud:
"O eternal God, you know what is hidden
and are aware of all things before they come to be:
you know that they have testified falsely against me.
Here I am about to die,
though I have done none of the things
with which these wicked men have charged me."
The Lord heard her prayer.
As she was being led to execution,
God stirred up the holy spirit of a young boy named Daniel,
and he cried aloud:
"I will have no part in the death of this woman."
All the people turned and asked him,
"What is this you are saying?"
He stood in their midst and continued,
"Are you such fools, O children of Israel!
To condemn a woman of Israel without examination
and without clear evidence?
Return to court, for they have testified falsely against her."
Then all the people returned in haste.
To Daniel the elders said,
"Come, sit with us and inform us,
since God has given you the prestige of old age."
But he replied,
"Separate these two far from each other that I may examine them."
After they were separated one from the other,
he called one of them and said:
"How you have grown evil with age!
Now have your past sins come to term:
passing unjust sentences, condemning the innocent,
and freeing the guilty, although the Lord says,
‘The innocent and the just you shall not put to death.'
Now, then, if you were a witness,
tell me under what tree you saw them together."
"Under a mastic tree," he answered.
Daniel replied, "Your fine lie has cost you your head,
for the angel of God shall receive the sentence from him
and split you in two."
Putting him to one side, he ordered the other one to be brought.
Daniel said to him, "Offspring of Canaan, not of Judah,
beauty has seduced you, lust has subverted your conscience.
This is how you acted with the daughters of Israel,
and in their fear they yielded to you;
but a daughter of Judah did not tolerate your wickedness.
Now, then, tell me under what tree you surprised them together."
"Under an oak," he said.
Daniel replied, "Your fine lie has cost you also your head,"
for the angel of God waits with a sword to cut you in two
so as to make an end of you both."
The whole assembly cried aloud,
blessing God who saves those who hope in him.
They rose up against the two elders,
for by their own words Daniel had convicted them of perjury.
According to the law of Moses,
they inflicted on them
the penalty they had plotted to impose on their neighbor:
they put them to death.
Thus was innocent blood spared that day.
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Commentary on Dn 13:41c-62
The shorter version omits all that led up to the trial and conviction of Susanna. In doing so, this shorter form requires the reader to infer from the final verdict the injustice being plotted by the wicked elders.
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Responsorial Psalm: Psalm 23:1-3a, 3b-4, 5, 6
R. (4ab) Even though I walk in the dark valley I fear no evil; for you are at my side.
The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose;
Beside restful waters he leads me;
he refreshes my soul.
R. Even though I walk in the dark valley I fear no evil; for you are at my side.
He guides me in right paths
for his name's sake.
Even though I walk in the dark valley
I fear no evil; for you are at my side
With your rod and your staff
that give me courage.
R. Even though I walk in the dark valley I fear no evil; for you are at my side.
You spread the table before me
in the sight of my foes;
You anoint my head with oil;
my cup overflows.
R. Even though I walk in the dark valley I fear no evil; for you are at my side.
Only goodness and kindness follow me
all the days of my life;
And I shall dwell in the house of the LORD
for years to come.
R. Even though I walk in the dark valley I fear no evil; for you are at my side.
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Commentary on Ps 23:1-3a, 3b-4, 5, 6
Psalm 23 is one of the most familiar in the entire psalter. “God's loving care for the psalmist is portrayed under the figures of a shepherd for the flock (Psalm 23:1-4) and a host's generosity toward a guest (Psalm 23:5-6). The imagery of both sections is drawn from traditions of the exodus (Isaiah 40:11; 49:10; Jeremiah 31:10).”[4] Following the story of Susanna and the Elders, the song emphasizes the faith in God’s great mercy and the vindication of that faith.
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Gospel: John 8:1-11
Jesus went to the Mount of Olives.
But early in the morning he arrived again in the temple area,
and all the people started coming to him,
and he sat down and taught them.
Then the scribes and the Pharisees brought a woman
who had been caught in adultery
and made her stand in the middle.
They said to him,
"Teacher, this woman was caught
in the very act of committing adultery.
Now in the law, Moses commanded us to stone such women.
So what do you say?"
They said this to test him,
so that they could have some charge to bring against him.
Jesus bent down and began to write on the ground with his finger.
But when they continued asking him,
he straightened up and said to them,
"Let the one among you who is without sin
be the first to throw a stone at her."
Again he bent down and wrote on the ground.
And in response, they went away one by one,
beginning with the elders.
So he was left alone with the woman before him.
Then Jesus straightened up and said to her,
"Woman, where are they?
Has no one condemned you?"
She replied, "No one, sir."
Then Jesus said, "Neither do I condemn you.
Go, and from now on do not sin any more."
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Commentary on Jn 8:1-11
The story of Jesus and the Adulterous Woman constitutes another example of how the Jewish leadership attempts to trap Jesus with a difficult legal problem. As a side note, most scripture scholars believe this passage was not originally in St. John’s Gospel but was borrowed from St. Luke. Regardless, from a very early period it has been considered sacred in the current context.
It is not completely clear what Jesus is being asked to judge. The law concerning adultery by a betrothed virgin was stoning (see Deuteronomy 22:23-24). However, the law concerning married women was simply death (see Leviticus 20:10 and Deuteronomy 22:22) and was generally carried out by strangulation.
In ether case, Jesus should not have been able to commute her sentence without going against the law so he uses his knowledge of people’s hearts to have the charges withdrawn. As we saw in the first reading, two accusers are required to condemn a person under the law. When they had all left, the forgiveness of the Son of God is expressed explicitly; “Neither do I condemn you.
Go, and from now on do not sin any more.”
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Reflection:
Today we ask a rhetorical question; what do you suppose Jesus wrote on the ground with his finger? The stage is set. Jesus is in the temple area teaching. The religious leaders who have been looking for a means by which he could be arrested decide to set a fool-proof trap for him; they bring him a woman who has been convicted of adultery and sentenced to death under the Law of Moses (…would you prefer strangulation or stoning?).
The logic of the scribes and Pharisees was, if Jesus, well know for his mercy and forgiveness, pardoned her; he would have gone against the Law of Moses and they would have grounds to arrest him. If he condemned her, they would lay her death at his feet (as the death of St. Stephen was laid at the feet of Saul (St. Paul) “They threw him out of the city, and began to stone him. The witnesses laid down their cloaks at the feet of a young man named Saul. “ Acts 7:58).
Instead of taking either side; guilt or innocence, Jesus begins writing on the ground with his finger. What, we wonder, did he write? There has been much speculation about this. The most common belief is that he was writing the sins committed by the woman’s accusers – the witnesses against her. The details of what those sins may have been are not recorded. The results, however, were that those who attempted to defeat Jesus left.
The lesson of forgiveness is hammered home in the final verses of the passage as the Lord neither condemns the woman nor condones her actions. Under the Law of Moses, for a person to be found guilty of a crime, two witnesses must testify to the guilt of the accused. In this case, there were none left and the woman was free to go. Was she guilty of adultery? No statement of guilt or innocence is mentioned (it is interesting, however, when this story is described in reference it is called “The Story of the Adulterous Woman” inferring a presumption of guilt).
The next time we feel as though someone has wronged us and presume to punish them with angry words or legal action, let us envision the Lord calmly stooping down to write in the dirt with his finger. We as Christians are called to a forgiveness that the Lord died for. Can we do less for others?
Pax [1] ALTRE[2] The picture is “Jesus and the Adulterous Woman” by Pieter van Lint, c. 1650s
[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.
[4] See NAB Footnote on Psalm 23
Readings for Fifth Sunday of Lent [1][2]Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Jeremiah 31:31-34
The days are coming, says the LORD,
when I will make a new covenant with the house of Israel
and the house of Judah.
It will not be like the covenant I made with their fathers
the day I took them by the hand
to lead them forth from the land of Egypt;
for they broke my covenant,
and I had to show myself their master, says the LORD.
But this is the covenant that I will make
with the house of Israel after those days, says the LORD.
I will place my law within them and write it upon their hearts;
I will be their God, and they shall be my people.
No longer will they have need to teach their friends and relatives
how to know the LORD.
All, from least to greatest, shall know me, says the LORD,
for I will forgive their evildoing and remember their sin no more.
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Commentary on Jer 31:31-34
This passage is called by scripture scholars “Jeremiah’s Spiritual Testament”[4]. In his announcement of the “New Covenant” he condenses his entire message into these few words. While in his day he is speaking to the returning exiles about the re-establishment of the relationship with God, it can also be seen as predictive of the messianic covenant. This is especially clear given the language in the final verse regarding forgiveness “All, from least to greatest, shall know me, says the Lord, for I will forgive their evildoing and remember their sin no more.”
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Responsorial Psalm: Psalm 51:3-4, 12-13, 14-15
R. (12a) Create a clean heart in me, O God.
Have mercy on me, O God, in your goodness;
in the greatness of your compassion wipe out my offense.
Thoroughly wash me from my guilt
and of my sin cleanse me.
R. Create a clean heart in me, O God.
A clean heart create for me, O God,
and a steadfast spirit renew within me.
Cast me not out from your presence,
and your Holy Spirit take not from me.
R. Create a clean heart in me, O God.
Give me back the joy of your salvation,
and a willing spirit sustain in me.
I will teach transgressors your ways,
and sinners shall return to you.
R. Create a clean heart in me, O God.
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Commentary on Ps 51:3-4, 12-13, 14-15
Psalm 51 provides a call to repentance. “A lament, the most famous of the seven Penitential Psalms, prays for the removal of the personal and social disorders that sin has brought.”[5] We acknowledge our sinfulness and vow to return to the grace of God.
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Reading II: Hebrews 5:7-9
In the days when Christ Jesus was in the flesh,
he offered prayers and supplications with loud cries and tears
to the one who was able to save him from death,
and he was heard because of his reverence.
Son though he was, he learned obedience from what he suffered;
and when he was made perfect,
he became the source of eternal salvation for all who obey him.
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Commentary on Heb 5:7-9
This is an important passage from the standpoint of understanding the call to ministry, especially the Priesthood. In an extended form, it is frequently used at ordinations and provides an understanding of what it means to be called to a vocation. This selection continues with Christ’s own call. The author does an excellent job of capturing Christ’s humanity in this description.
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Gospel: John 12:20-33
Some Greeks who had come to worship at the Passover Feast
came to Philip, who was from Bethsaida in Galilee,
and asked him, "Sir, we would like to see Jesus."
Philip went and told Andrew;
then Andrew and Philip went and told Jesus.
Jesus answered them,
"The hour has come for the Son of Man to be glorified.
Amen, amen, I say to you,
unless a grain of wheat falls to the ground and dies,
it remains just a grain of wheat;
but if it dies, it produces much fruit.
Whoever loves his life loses it,
and whoever hates his life in this world
will preserve it for eternal life.
Whoever serves me must follow me,
and where I am, there also will my servant be.
The Father will honor whoever serves me.
"I am troubled now. Yet what should I say?
'Father, save me from this hour'?
But it was for this purpose that I came to this hour.
Father, glorify your name."
Then a voice came from heaven,
"I have glorified it and will glorify it again."
The crowd there heard it and said it was thunder;
but others said, "An angel has spoken to him."
Jesus answered and said,
"This voice did not come for my sake but for yours.
Now is the time of judgment on this world;
now the ruler of this world will be driven out.
And when I am lifted up from the earth,
I will draw everyone to myself."
He said this indicating the kind of death he would die.
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Commentary on Jn 12:20-33
St. John leads us to understand how Jesus’ mission expands from one directed to Israel expands to include all peoples of all nations. It begins with the Greeks asking for Jesus (in this case “Greeks” likely means Greek speaking gentiles). It is significant that this request is made of Philip (and the Andrew) the only two of the Twelve bearing Greek names.
Jesus response to this request “The hour has come for the Son of Man to be glorified” implies that only after his crucifixion could the Gospel encompass everyone. He then goes on to educate his disciples about the mystery of his atoning death. He uses the metaphor of the grain of wheat found in the other Gospel traditions (see Mark 8:35; Matthew 16:25; Luke 9:24; Matthew 10:39; Luke 17:33). When the Evangelist follows this with the statement that “Who ever loves his life loses it…” it is understood that the reference is to body and spirit since the Hebrews at this point did not recognize the separation of the two. The statement leads into and exhortation that those who follow Jesus (“Whoever serves me”) must accept the same defamatory treatment.
The Lord’s lament (“I am troubled…”) seems to interrupt this discourse; however, the narrative comes closest to the agony in the garden found in the other Gospels. Jesus, faced with a cruel and imminent death feels the anguish of his human fear. His petition (“Yet what should I say? 'Father, save me from this hour'?”), followed by acceptance (in this instance “But it was for this purpose that I came to this hour”) echoes the sentiment of complete acceptance of the Father’s will and justifies the Lord’s request that he be glorified by Him.
The discourse concludes with God’s answer to Jesus’ plea; understood only by Jesus. Those who heard and did not understand are informed by Jesus that the events that will unfold will open the gates to the judgment seat of God. Again the use of the term “lifted up” conveys the duel meaning of lifted up upon the cross in the crucifixion and raised to glory in the resurrection.
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Reflection:
We enter the fifth week of Lent and the culmination of our fast is nearly in sight. Ironically the events taking place in the Gospel story from St. John happen during the middle of next week – Holy Week. The passage takes us through a flurry of concepts and emotions. He speaks first of the universal mission of the Messiah. When the gentiles approach Philip and he and Andrew in turn approach Jesus (without the gentiles present – symbolically indicating that it will only be after Jesus’ death that the mission is expanded to include all human kind) the Lord launches into his beautiful discourse about the necessity for his passion and death, equating it to the grain of wheat which falls to earth and springs up to new life.
He strengthens this metaphor which is shared in all of the Gospel accounts; telling his disciples that “Whoever serves me must follow me, and where I am, there also will my servant be. The Father will honor whoever serves me.” He lets them know that the road will not be an easy one. But, the effort they employ will be rewarded by the Father.
We are then provided with Jesus’ passionate plea to His Father. He clearly sees the road ahead and knows what is coming. He would be less than human if the prospect of his passion and death did not cause him to ask that it be taken from him (although in St. John’s account this request is coached in terms indicating the Lord has already accepted the necessity of the events that follow). Jesus’ acceptance does not reduce the emotion we feel in the Lord.
Finally, his acceptance and prayer complete, the Father answers his Son – He, the Lord God, is pleased with his Son’s fidelity and bravery in the face of the passion to come. He has loved him and now will glorify him further; giving to him all the praise and glory that heaven can offer.
The passage concludes with Jesus saying it is time. All that he came to do; all the seeds he had come to plant have been planted. The earth has been plowed now must he become wheat and die so that all his creation might have access to God’s saving power.
For us this story is almost premature. We still have a week to go before we plunge into the events of Holy Week and see that dreadful story once more unfold before the Messiah. This foretaste of what is to come drives us to accelerate our own preparations, inwardly readying our selves to accept the great sacrifice and rejoice in its offer of eternal life.
We pray for our own resolve this week. May we to whom such a wondrous sacrifice was made, do as the Lord asked his friends and follow his example and bring God’s peace to all those we meet.
Pax ALTRE[2] The picture used is “Christ as Savior” by El Greco, 1600
[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.
[4] See Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, pp.327, 89.
[5] See NAB footnote on Psalm 51
Readings for Saturday of the Fourth Week in Lent[1][2]Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Jeremiah 11:18-20
I knew their plot because the LORD informed me;
at that time you, O LORD, showed me their doings.
Yet I, like a trusting lamb led to slaughter,
had not realized that they were hatching plots against me:
"Let us destroy the tree in its vigor;
let us cut him off from the land of the living,
so that his name will be spoken no more."
But, you, O LORD of hosts, O just Judge,
searcher of mind and heart,
Let me witness the vengeance you take on them,
for to you I have entrusted my cause!
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Commentary on Jer 11:18-20
In this selection we hear the Prophet Jeremiah reflecting on a plot against his life (this plot according to other scripture was initiated by his own family). He speaks prophetically of the event and provides images that will later associate this passage to the plots against Jesus in his last days
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Responsorial Psalm: Psalm 7:2-3, 9bc-10, 11-12
R. (2a) O Lord, my God, in you I take refuge.
O LORD, my God, in you I take refuge;
save me from all my pursuers and rescue me,
Lest I become like the lion's prey,
to be torn to pieces, with no one to rescue me.
R. O Lord, my God, in you I take refuge.
Do me justice, O LORD, because I am just,
and because of the innocence that is mine.
Let the malice of the wicked come to an end,
but sustain the just,
O searcher of heart and soul, O just God.
R. O Lord, my God, in you I take refuge.
A shield before me is God,
who saves the upright of heart;
A just judge is God,
a God who punishes day by day.
R. O Lord, my God, in you I take refuge.
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Commentary on Ps 7:2-3, 9bc-10, 11-12
Psalm 7 is a lament. In the verses used here, we find the psalmist also being persecuted and like Jeremiah, calling on the Lord for protection and salvation.
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Gospel: John 7:40-53
Some in the crowd who heard these words of Jesus said,
"This is truly the Prophet."
Others said, "This is the Christ."
But others said, "The Christ will not come from Galilee, will he?
Does not Scripture say that the Christ will be of David's family
and come from Bethlehem, the village where David lived?"
So a division occurred in the crowd because of him.
Some of them even wanted to arrest him,
but no one laid hands on him.
So the guards went to the chief priests and Pharisees,
who asked them, "Why did you not bring him?"
The guards answered, "Never before has anyone spoken like this man."
So the Pharisees answered them, "Have you also been deceived?
Have any of the authorities or the Pharisees believed in him?
But this crowd, which does not know the law, is accursed."
Nicodemus, one of their members who had come to him earlier, said to them,
"Does our law condemn a man before it first hears him
and finds out what he is doing?"
They answered and said to him,
"You are not from Galilee also, are you?
Look and see that no prophet arises from Galilee."
Then each went to his own house.
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Commentary on Jn 7:40-53
The irony of St. John’s Gospel shows in the first part of this passage. The crowd is pointing at facts about the Davidic Messiah, specifically where he was prophesied to have been born. They name the prophecy – the Messiah will be from the line of King David, and Jesus is; and he will have been born in Bethlehem, as Jesus was. Not knowing these facts the crowd is not wholly convinced.
In the second part we hear the deliberations in the Sanhedrin – why had the guards not arrested him? Here we can infer that the crowd actually prevented the guards from doing that as the religious leaders cynically say that “the crowd which does not know the law is accursed”. After more discussion, they are still not ready to act and return to their homes, action for the moment is delayed.
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Reflection:
In the Gospel from John on Friday, we heard the first echoes of the coming passion of Christ. Today we hear it again in a resounding way. First we here Jeremiah speaking of the plot against him, letting us know that this is not the first time God’s people have not wanted to hear what the Lord needed them to hear. We also hear of God’s faithfulness to Jeremiah, how God’s messenger trusts the Lord to take care of these obstacles.
The Psalmist translates the prophet’s call into a song, full of hope and trust in God. As is usual this common call puts us in the place of Jeremiah. In our lives there are always pitfalls along the way. Sometimes they are of our own making, sometimes placed there by others. In some cases, in spite or our constant prayer; “deliver us from temptation.” we fall into those snares and need the Psalmist’s assurances; “O Lord, my God, in you I take refuge; save me from all my pursuers and rescue me,” (Ps 72:2)
The Gospel today shows how the plot against Jesus thickens. The Scribes and the Pharisees are very upset because the genuine voice of God is hard to disguise and it was not saying what they needed it to say.
It is clear they do not know the particulars of his background or the Lord’s identity would have been immediately seen. They did not know he was of the line of David, the ancestry predicted for the Messiah. They did not know he had been born in Bethlehem, the prophesied place of birth for the Messiah. They had not heard his claim that he had come to fulfill all that had been written in the Law, redefining key terms (expanding the love of God from just the house of Israel to encompass all peoples and nations). Had they understood the Prophet Isaiah, they would have seen that not only did he meet the prophetic standard for the physical arrival of the Messiah, he also fulfilled the path to be followed.. They would see this too late.
If this were an adventure novel, right now we, the readers, would be saying to Jesus; “Look out, it’s a trap! Don’t go there (to Jerusalem) where they can get you. Run – go back to Galilee were it’s safe for you.” But as we know, he sees this trap and knows the fate that awaits him and because of his great love for us – he walks knowingly in.
This is our great example of what the Lord tells us about love for one another. Never does he express hate or even anger about the people who plot his arrest and death. How can he, for they are his creation as well. But we must see him in those who plot against us, we, like him must trust in the Lord to give us strength in the face of adversity, courage in the face of peril, and peace in all we do.
Pax [1] ALTRE[2] The picture used is “Christ” by El Greco 1606
[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.
Readings for Friday of the Fourth Week in Lent[1][2]Readings from the Jerusalem Bible
Readings and Commentary: [3]
Reading 1: Wisdom 2:1a, 12-22
The wicked said among themselves,
thinking not aright:
"Let us beset the just one, because he is obnoxious to us;
he sets himself against our doings,
Reproaches us for transgressions of the law
and charges us with violations of our training.
He professes to have knowledge of God
and styles himself a child of the LORD.
To us he is the censure of our thoughts;
merely to see him is a hardship for us,
Because his life is not like that of others,
and different are his ways.
He judges us debased;
he holds aloof from our paths as from things impure.
He calls blest the destiny of the just
and boasts that God is his Father.
Let us see whether his words be true;
let us find out what will happen to him.
For if the just one be the son of God, he will defend him
and deliver him from the hand of his foes.
With revilement and torture let us put him to the test
that we may have proof of his gentleness
and try his patience.
Let us condemn him to a shameful death;
for according to his own words, God will take care of him."
These were their thoughts, but they erred;
for their wickedness blinded them,
and they knew not the hidden counsels of God;
neither did they count on a recompense of holiness
nor discern the innocent souls' reward.
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Commentary on Wis 2:1a, 12-22
In this passage from Wisdom we see scripture usually associated with the Passion of the Lord. It draws heavily on imagery from the “suffering servant” in Isaiah (Is 52-66 ff). The motives and feelings of those who oppose God are laid bare in clear language.
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Responsorial Psalm: Psalm 34:17-18, 19-20, 21 and 23
R. (19a) The Lord is close to the brokenhearted.
The LORD confronts the evildoers,
to destroy remembrance of them from the earth.
When the just cry out, the LORD hears them,
and from all their distress he rescues them.
R. The Lord is close to the brokenhearted.
The LORD is close to the brokenhearted;
and those who are crushed in spirit he saves.
Many are the troubles of the just man,
but out of them all the LORD delivers him.
R. The Lord is close to the brokenhearted.
He watches over all his bones;
not one of them shall be broken.
The LORD redeems the lives of his servants;
no one incurs guilt who takes refuge in him.
R. The Lord is close to the brokenhearted.
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Commentary on Ps 34:17-18, 19-20, 21 and 23
Psalm 34 is generally a song of thanksgiving; however, this selection is more from the wisdom tradition supporting the first reading. We hear the fruits of the evildoers whose motives were made clear above and how the Lord supports the just man.
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Gospel: John 7:1-2, 10, 25-30
Jesus moved about within Galilee;
he did not wish to travel in Judea,
because the Jews were trying to kill him.
But the Jewish feast of Tabernacles was near.
But when his brothers had gone up to the feast,
he himself also went up, not openly but as it were in secret.
Some of the inhabitants of Jerusalem said,
"Is he not the one they are trying to kill?
And look, he is speaking openly and they say nothing to him.
Could the authorities have realized that he is the Christ?
But we know where he is from.
When the Christ comes, no one will know where he is from."
So Jesus cried out in the temple area as he was teaching and said,
"You know me and also know where I am from.
Yet I did not come on my own,
but the one who sent me, whom you do not know, is true.
I know him, because I am from him, and he sent me."
So they tried to arrest him,
but no one laid a hand upon him,
because his hour had not yet come.
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Commentary on Jn 7:1-2, 10, 25-30
Jesus leaves Galilee for the last time and goes down to Jerusalem to celebrate the Jewish feast of Tabernacles. He goes, knowing there is a plot to kill him. The suggestion in v. 10 is that he did not come with the fanfare that would have normally been associated with a prominent teacher or prophet. Still, he is recognized by his teachings in the temple area by people who know of him and the view of the Sanhedrin about him. There is an ironic statement by St. John; “Could the authorities have realized that he is the Christ?”
Jesus challenges their understanding that the Christ (Messiah) would reveal himself “suddenly and unmistakably, and that prior to this manifestation he would be completely hidden”[4] The Lord proclaims himself to be the one and says further that they know what he is talking about.
The fact that they cannot arrest him testifies to the fact that the crowd at least was divided on his identity. The authorities would not have wanted to stir up controversy in the middle of the celebration of a major feast.
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Reflection:
We see in St. John’s account of Jesus return to Jerusalem the passion of Jesus for the mission upon which he had been sent. Since his baptism in the Jordan by St. John, Jesus has had only one goal, to show the Father’s creation that he loves them and that the Law and the Prophets are an attempt to show the people how to imitate that love in order for them to live in His peace and to inherit the Kingdom of God; coming there at last at the end of this world.
That was his purpose in coming in a nut shell. It is clear from the stories from the Gospels that coming as he did, “taking the form of a slave coming in human likeness; and found human in appearance” (Philippians 2: 7) that he saw with those human eyes that his mission was not close to being accomplished. The emotion of this realization is captured by St. John’s Gospel “So Jesus cried out in the temple area as he was teaching and said, "You know me and also know where I am from. Yet I did not come on my own, but the one who sent me, whom you do not know, is true. I know him, because I am from him, and he sent me."
He fairly begs them to understand the mission with which he is charged. But they do not see. They are weak and afraid. They have heard that this man was dangerous and that the chief priests want him dead. Even so we are surprised they did not arrest him when he revealed himself.
It is the purpose of Christ’s mission that rewards our faith in him and that reward is not given with out faith and trust. It is a great irony that in order to find salvation we must be willing to accept on faith that the gift of faith has promised this great prize. And as the Lord “cries out” to us to accept his mission and example, we find the real purpose in our Lenten journey. We are to cast away our fear and weakness and to accept the offer God has issued through his Only Son.
This, we know, is a very hard thing to do. Human weakness is built into us all. The need to conform to the group satisfies an internal urge to be loved and often the group is not guided by the divine will of Christ and we fail. But the Lord continues to cry out to us; continues to open the way for us. So great is his love that he accepts our blemishes, our weakness, and our fear; cherishing us even in our sin. It is unwavering fidelity that often confuses us. We cannot understand how one so pure could love us.
To our continuing amazement we recognize rationally that he is still crying out to us; calling us home to him and we pledge ourselves once more to respond. We offer that response as our prayer today.
Pax
[1] ALTRE[2] The picture today is “Jesus Before the Temple” by Marcantonio Raimondi, c. 1500s
[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.
[4] Jerome Biblical Commentary, Prentice Hall, Inc.© 1968
Readings for Thursday of the Fourth Week of Lent[1][2]Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Exodus 32:7-14
The LORD said to Moses,
"Go down at once to your people
whom you brought out of the land of Egypt,
for they have become depraved.
They have soon turned aside from the way I pointed out to them,
making for themselves a molten calf and worshiping it,
sacrificing to it and crying out,
'This is your God, O Israel,
who brought you out of the land of Egypt!'
The LORD said to Moses,
"I see how stiff-necked this people is.
Let me alone, then,
that my wrath may blaze up against them to consume them.
Then I will make of you a great nation."
But Moses implored the LORD, his God, saying,
"Why, O LORD, should your wrath blaze up against your own people,
whom you brought out of the land of Egypt
with such great power and with so strong a hand?
Why should the Egyptians say,
'With evil intent he brought them out,
that he might kill them in the mountains
and exterminate them from the face of the earth'?
Let your blazing wrath die down;
relent in punishing your people.
Remember your servants Abraham, Isaac and Israel,
and how you swore to them by your own self, saying,
'I will make your descendants as numerous as the stars in the sky;
and all this land that I promised,
I will give your descendants as their perpetual heritage.'"
So the LORD relented in the punishment
he had threatened to inflict on his people.
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Commentary on Ex 32:7-14
“Yahweh informs Moses of the people's sin; these verses must originate from a source other than that of v.18, where Moses appears ignorant of what is happening in the camp. Yahweh has divorced himself from this sinful people, for he refers to them as "your people." He intends to destroy the wicked and form a new nation. Moses now assumes the role of mediator and appeals to God's honor for his own name before the pagan nations as a motive to prevent the destruction of his people. As a second motive, Moses recalls the promises accorded to Abraham. We note, however, the subsequent conflicting elements of the punishments invoked by Moses (Exodus 32:20, 25-29) and the testimony of Yahweh (Exodus 32:34).”[4]
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Responsorial Psalm: Psalm 106:19-20, 21-22, 23
R. (4a) Remember us, O Lord, as you favor your people.
Our fathers made a calf in Horeb
and adored a molten image;
They exchanged their glory
for the image of a grass-eating bullock.
R. Remember us, O Lord, as you favor your people.
They forgot the God who had saved them,
who had done great deeds in Egypt,
Wondrous deeds in the land of Ham,
terrible things at the Red Sea.
R. Remember us, O Lord, as you favor your people.
Then he spoke of exterminating them,
but Moses, his chosen one,
Withstood him in the breach
to turn back his destructive wrath.
R. Remember us, O Lord, as you favor your people.
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Commentary on Ps 106:19-20, 21-22, 23
Psalm 106 is a national lament remembering the events from Exodus in the first reading. It reminds the people that Moses interceded and turned away God’s wrath.
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Gospel: John 5:31-47
Jesus said to the Jews:
"If I testify on my own behalf, my testimony is not true.
But there is another who testifies on my behalf,
and I know that the testimony he gives on my behalf is true.
You sent emissaries to John, and he testified to the truth.
I do not accept human testimony,
but I say this so that you may be saved.
He was a burning and shining lamp,
and for a while you were content to rejoice in his light.
But I have testimony greater than John's.
The works that the Father gave me to accomplish,
these works that I perform testify on my behalf
that the Father has sent me.
Moreover, the Father who sent me has testified on my behalf.
But you have never heard his voice nor seen his form,
and you do not have his word remaining in you,
because you do not believe in the one whom he has sent.
You search the Scriptures,
because you think you have eternal life through them;
even they testify on my behalf.
But you do not want to come to me to have life.
"I do not accept human praise;
moreover, I know that you do not have the love of God in you.
I came in the name of my Father,
but you do not accept me;
yet if another comes in his own name,
you will accept him.
How can you believe, when you accept praise from one another
and do not seek the praise that comes from the only God?
Do not think that I will accuse you before the Father:
the one who will accuse you is Moses,
in whom you have placed your hope.
For if you had believed Moses,
you would have believed me,
because he wrote about me.
But if you do not believe his writings,
how will you believe my words?"
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Commentary on Jn 5:31-47
Jesus continues his discourse as his revelation continues. He now focuses on testimony other than his own to demonstrate that he is the Son of God. He starts with John the Baptist and then moves to the works he has performed in the Father’s name indicating that those actions give testimony that he is from God. Jesus finally points to Holy Scripture and tells the Jews that even scripture testifies to his identity.
In the final section of this passage, Jesus chastises the Jews for their lack of belief in him. He points out that he did not come seeking praise or glory for his own sake (“I do not accept human praise”). He goes on to tell them they do not see the truth but will believe a lie if it conforms to what they believe the truth should be. (“…you do not accept me; yet if another comes in his own name, you will accept him”)
The logic of the Lord’s words in the final verses crashes down on them. If they reject Jesus in favor of the glory that comes from false prophets then he does not need to condemn them, they are self condemned. He tells them that if they believed Moses (the author of revelation in the Old Testament) they would believe in him (Jesus) and are now condemned by Moses as well because by rejecting Jesus, they have disbelieved in the word of Moses.
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Homily:
There is a debate among Permanent Deacons that surfaces from time to time about whether we should wear the Roman Collar as the Priest does, to visibly set ourselves apart as clergy. If you are wondering why we do not, it is because the Bishops have wisely dispensed us from that requirement.
The next obvious question one might ask is “Well how would someone know you have the authority to do the things your faculties grant you? How would the passerby know you were clergy?” The Bishops argument (supported I might add by a majority of my brother deacons) is based in part upon the scripture passage from the Gospel today:
“The works that the Father gave me to accomplish, these works that I perform testify on my behalf that the Father has sent me.”
I grant you that these words of Jesus, speaking of himself, are not completely fulfilled in us deacons, only Christ himself could make that statement and fulfill it completely. It does, however, demonstrate the point. The deacon should be recognized immediately, as should all who believe in Christ, because of the way we behave, our attitudes, everything that comes from us should shout that we belong to Christ.
The deacon is intended to live the Christian paradox. Like all Christians we are called to live in the world but not be of the world. That means that while we live and participate in secular society we do not adopt the values of human world. Our values come for God through Moses and Jesus.
If the deacon needs clerical garb to tell others who he is, he has failed to live up to the pledge he accepted at ordination to “Receive the Gospel of Christ whose herald you now are. Believe what you read. Teach what you believe, and practice what you teach.”
Since all of us share this call as a consequence of our baptism, this statement of Christ challenges us all. Do we act in such a way that there is no doubt about to whom we belong? Do our actions proclaim our passion for Jesus? This is the very heart of the Gospel and our ongoing call to conversion.
Pax [1] ALTRE[2] The picture today is “Moses and the Golden Calf” by Domenico Beccafumi, 1536-37
[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.
[4] Jerome Biblical Commentary, Prentice Hall, Inc.© 1968
Information about the Solemnity of the Annunciation of the Lord[1]
Readings for the Solemnity of the Annunciation of the Lord[2]Readings from the Jerusalem Bible
Readings and Commentary:[3]
Reading 1: Isaiah 7:10-14; 8:10
The Lord spoke to Ahaz, saying:
Ask for a sign from the Lord, your God;
let it be deep as the nether world, or high as the sky!
But Ahaz answered,
"I will not ask! I will not tempt the Lord!"
Then Isaiah said:
Listen, O house of David!
Is it not enough for you to weary people,
must you also weary my God?
Therefore the Lord himself will give you this sign:
the virgin shall be with child, and bear a son,
and shall name him Emmanuel,
which means "God is with us!"
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Commentary on Is 7:10-14; 8:10
In the first part of this reading King Ahaz is offered a sign by the Prophet Isaiah. However, Ahaz refuses the sign because it would indicate that God was intervening on the prophet’s side and he did not want to do that.
The sign that would be given in spite of the King’s refusal is the oracle we understand referring to the perfect realization of the promise of a Davidic Dynasty in the birth of the Messiah – Christ Jesus, born of the Virgin Mary.
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Responsorial Psalm: Psalm 40:7-8a, 8b-9, 10, 11
R. (8a and 9a) Here I am, Lord; I come to do your will.
Sacrifice or oblation you wished not,
but ears open to obedience you gave me.
Holocausts or sin-offerings you sought not;
then said I, "Behold I come."
R. Here I am, Lord; I come to do your will.
"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!"
R. Here I am, Lord; I come to do your will.
I announced your justice in the vast assembly;
I did not restrain my lips, as you, O Lord, know.
R. Here I am, Lord; I come to do your will.
Your justice I kept not hid within my heart;
your faithfulness and your salvation I have spoken of;
I have made no secret of your kindness and your truth
in the vast assembly.
R. Here I am, Lord; I come to do your will.
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Commentary on Ps 40:7-8a, 8b-9, 10, 11
The Psalm of thanksgiving in this selection is focused on the key elements of today’s feast. We hear first of God’s desire for obedience, above sacrifice and burnt offerings, and then acceptance of God’s will.
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Reading II: Hebrews 10:4-10
Brothers and sisters:
It is impossible that the blood of bulls and goats
take away sins.
For this reason, when Christ came into the world, he said:
"Sacrifice and offering you did not desire,
but a body you prepared for me;
in holocausts and sin offerings you took no delight.
Then I said, 'As is written of me in the scroll,
behold, I come to do your will, O God.'"
First he says, "Sacrifices and offerings,
holocausts and sin offerings,
you neither desired nor delighted in."
These are offered according to the law.
Then he says, "Behold, I come to do your will."
He takes away the first to establish the second.
By this "will," we have been consecrated
through the offering of the Body of Jesus Christ once for all.
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Commentary on Heb 10:4-10
The first strophe from the selection in Psalm 40 above is quoted here by the author and applied as if it were the Jesus addressing God, the Father. The intent is to stress that the Hebrew practice of animal sacrifice does not find favor with God and that Jesus sacrifice of his own body is the one and only sacrifice acceptable.
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Gospel: Luke 1:26-38
The angel Gabriel was sent from God
to a town of Galilee called Nazareth,
to a virgin betrothed to a man named Joseph,
of the house of David,
and the virgin's name was Mary.
And coming to her, he said,
"Hail, full of grace! The Lord is with you."
But she was greatly troubled at what was said
and pondered what sort of greeting this might be.
Then the angel said to her,
"Do not be afraid, Mary,
for you have found favor with God.
Behold, you will conceive in your womb and bear a son,
and you shall name him Jesus.
He will be great and will be called Son of the Most High,
and the Lord God will give him the throne of David his father,
and he will rule over the house of Jacob forever,
and of his Kingdom there will be no end."
But Mary said to the angel,
"How can this be,
since I have no relations with a man?"
And the angel said to her in reply,
"The Holy Spirit will come upon you,
and the power of the Most High will overshadow you.
Therefore the child to be born
will be called holy, the Son of God.
And behold, Elizabeth, your relative,
has also conceived a son in her old age,
and this is the sixth month for her who was called barren;
for nothing will be impossible for God."
Mary said, "Behold, I am the handmaid of the Lord.
May it be done to me according to your word."
Then the angel departed from her.
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Commentary on Luke 1:26-38
In Luke’s Gospel we are given the actual story of the Angle Gabriel coming to Mary and telling her she has found favor with God (the eternal implication of this statement is made clear in the greeting which presupposes knowledge of Mary’s entire existence). Over her concerns she is told of her burden and privilege.
Not understanding Mary accepts her role and is told that the Holy Spirit will be the agent of the life within her and utters those amazing words: "Behold, I am the handmaid of the Lord. May it be done to me according to your word."
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Reflection:
As we continue our journey in the desert of lent we get today a light on the horizon as we celebrate the Annunciation of Lord. We struggle inwardly to discover ways of making ourselves into what God wants us to be, as we do so we are given the example of Mary, Mother of God (Theo Tokas) and her example of selfless obedience to God.
While cultural situations have changed and the present day stigma of having a child out of wedlock is not what it once was, we can still appreciate what Mary was accepting when she said to Gabriel "Behold, I am the handmaid of the Lord. May it be done to me according to your word."
It stimulates one of those questions that is right up there with the one we ask on Good Friday when we invariably ask ourselves "Would I have been shouting; 'Crucify him!'" Today we ask ourselves; "If it had been me, would I have said yes?" We ask ourselves this question knowing that in Mary's time, adulterous women were stoned to death.
We know from the story, Mary knew those consequences. We can almost hear her inner voice when she tells Gabriel; "How can this be, since I have no relations with a man?" She knew all right.
Can you imagine a young girl today, even a very spiritual one, having a visit from an apparition that tells her – "You have been selected to become pregnant at the hand of God." What do you think would happen? Well fist she'd probably go and tell her parents –
"Guess what mom and dad, I've been chosen by God to get pregnant." And after dad picked mom up off the floor and told her she was stupid for having had premarital sex, they would probably start taking about adoption or worse.
So perhaps the girl goes and tells her boy friend, same thing – "Guess what Joe, God has picked me to get pregnant." Joe's response? - "Hey it's not mine." And that's probably the last we see of Joe.
Things have not changed that much. This was an amazing event. When you think about the likely answer to the question posed above, the scenario could easily have been – Joseph rejects Mary's explanation, goes and tells the local elders, and Mary is stoned to death the next day.
This extraordinary event gives us not only an example of faith in God but an example of faith and love for one another. Mary could not have made the choice she did if she did not believe that her parents would believer her incredible story and that Joseph would be understanding of her unparalleled role in God's saving work.
Today we celebrate indeed. God, once more has given us hope in the desert. The Mother of God has once more brought us an example of faith we can aspire to.
Pax
[1] The picture used is “Annunciation” by Frans Luycrx, 1630s
[2] ALTRE[3] Text of Readings is taken from the New American Bible, Copyright © Libreria Editrice Vaticana, Excerpts from the English translation of The Roman Missal © 1973, International Committee on English in the Liturgy, Inc. All rights reserved.
