Servant of the Word: Fourth Sunday of Lent

Note: Alternate readings used for Year A Scrutinies are found below in a second section.

Catechism Links[1]

CCC 389, 457-458, 846, 1019, 1507: Christ as Savior
CCC 679: Christ the Lord of eternal life
CCC 55: God wants to give man eternal life
CCC 710: Israel’s exile foreshadowed the Passion

“Christ the Man of Sorrows” by Colijn de Coter, 1500

(Year B Readings)

Readings for Fourth Sunday of Lent [2]

Readings from the Jerusalem Bible [3]

Readings and Commentary:

Reading 1: 2 Chronicles 36:14-16, 19-23

Commentary on 2 Chr 36:14-16, 19-23

In this selection the Chronicler summarizes the last fifty eight verses of Kings and adds additional comment. The verses describe how the Hebrews violated God’s law and were not contrite. They did not heed the warnings of Jeremiah the Prophet and as a consequence Jerusalem was sacked, the Temple destroyed, and the people sent exiled from the land God had given them, being sent to Babylon. This condensed account also describes how Jeremiah interceded on behalf of the people swaying the King of Persia (Babylon), Cyrus, ending the exile.

These events are mentioned elsewhere: “The words of these verses are identical with those of Ezra 1:1-3a. Originally Ezra-Nehemiah formed the last part of the single work of the Chronicler, of which 1 and 2 Chronicles formed the first part. But when Ezra-Nehemiah was regarded as a natural sequence to the Books of Samuel and of Kings, it was separated from 1 and 2 Chronicles and placed before them. Thus, 1 and 2 Chronicles became the last part of the Hebrew Bible. To prevent this work from ending on a note of doom, Ezra 1:1-3a was repeated as 2 Chronicles 36:22-23” [5]

CCC: 2 Chr 36:21 2172

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Responsorial Psalm: Psalm 137:1-2, 3, 4-5, 6

R. (6ab) Let my tongue be silenced, if I ever forget you!

Commentary on Ps 137:1-2, 3, 4-5, 6

The sadness that drove Nehemiah to return to Jerusalem to rebuild is reflected in this communal lament. The people of God, dispersed throughout the region, recall the joys of being in God’s presence in Zion (Jerusalem). We feel in this hymn our own anticipation of being together in God’s presence as a community of faith.

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Reading II: Ephesians 2:4-10

Commentary on Eph 2:4-10

St. Paul places in sharp contrast the mercy and power of God and the weakness of the person. He describes how, only out of His great mercy God rescued mankind “…dead in our transgressions” though His Son, Jesus. The Apostle describes the mechanism by which salvation is bestowed “…For by grace you have been saved through faith, and this is not from you; it is the gift of God.” St. Paul also provides a motive for (though none is needed) for God’s creative act with the statement that the Christian has been “…created in Christ Jesus for the good works”

CCC: Eph 2:4-5 654; Eph 2:4 211, 1073; Eph 2:6 1003, 2796

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Gospel: John 3:14-21

Commentary on Jn 3:14-21

Jesus tells Nicodemus that humanity will be saved when the Son of Man is lifted up on the Cross. The passage continues as a monologue of the great profession of Jesus’ relation as the only Son of God the Father and the redemptive mission upon which he was sent. The reference at the beginning to Moses, and how he “…lifted up the serpent in the desert,” is referring to Numbers 21:4-9. The incident in the desert is a corollary to God’s saving power, and St. John links this to Christ’s crucifixion (“…so must the Son of Man be lifted up”) which has a double significance of his death and being raised to glory in the resurrection. Both these words appear in Isaiah 52:13 to describe the Servant of the Lord.

The passage continues, clearly in the Evangelist’s voice: “For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life.” In doing so he provides “the only explanation that we shall ever have of the gift of eternal life made possible for us in the redemption achieved in Christ is the incredible love of God for the world.” [6] In as much as Christ has been sent into the world for its salvation, failure to believe in that saving event is its own condemnation.

The Evangelist concludes this selection describing evildoers as children of darkness who will not approach the light, which is Christ. On the other hand, the one who "lives the truth" (this is an Old Testament expression, see Genesis 24:49 and Ezekiel 18:9f) is clearly visible as one who has faith in Christ, the redeemer.

CCC: Jn 3:15 1033; Jn 3:16 219, 444, 454, 458, 706; Jn 3:17 2447; Jn 3:19-24 2845; Jn 3:19-20 208, 1781; Jn 3:21 2778

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Reflection:

A very good friend refers to Sundays during Lent as “Little Easters.” Indeed that is what they are, for on these days we take time out from our Lenten discipline to remember that Christ is risen and we should all rejoice in that fact since it brings us life as well.

The readings for today illustrate that fact in spades. Especially the Gospel from John gives us food indeed. Jesus reminds us that his mission is to come into the world to reveal God to all mankind, and through that revelation, show us the way to live in God’s love so that we might share in the New Covenant for which he is the seal and sacrifice.

When he came to us we did not know him. When he called to us, we did not answer. It was not until he had endured his terrible passion, suffering humiliation and death and then, as he told us he would, rose from the dead, that we might finally understand. And that understanding needs to be revisited time and again. We, as we have heard said many times in scripture, are a stiff necked and stubborn lot, easily lead astray.

Today, however, we celebrate Christ, and him Crucified.

“For God so loved the world that he gave his only Son,

so that everyone who believes in him might not perish

but might have eternal life.” (Jn 3, 16)

That is our hope and our prayer. We remember today that it is through Christ’s great love that the gates of heaven are thrown open and God’s hand is extended to us.

Pax

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Fourth Sunday of Lent (For use with RCIA)

Catechism Links [1]

CCC 280, 529, 748, 1165, 2466, 2715: Christ the light of the nations
CCC 439, 496, 559, 2616: Jesus is the Son of David
CCC 1216: Baptism is illumination
CCC 782, 1243, 2105: Christians are to be light of the world

“Christ healing the Blind” by El Greco, 1567

Readings for the Fourth Sunday of Lent (A)

Readings from the Jerusalem Bible (Alternative Readings)

Commentary:

Reading 1: 1 Samuel 16:1b, 6-7, 10-13a

Commentary on 1 Sm 16:1b, 6-7, 10-13a

The story of Samuel the seer moves to the final section of First Book of Samuel (1 Samuel 16:1–31:13) Note, he is not yet referred to as a prophet, In this passage, he is deeply troubled over God’s decision to remove Saul as King of Israel. God sends Samuel to the house of Jesse in Bethlehem to anoint the next king, whom God has now identified.

Samuel looks upon the first seven of Jesse’s sons (a perfect number in Hebrew numerology). The Lord finally instructs Samuel to anoint the youngest (eighth son), David, who is not present but tending the sheep. It is important to note that David, who is not a member of any ruling class, nor does he have any lineage that would cause him to merit such honor, is chosen by God to lead the people of Israel. This emphasizes the fact that this divine call is not won by human merit.

"The grace and strength of heaven rushes upon David and raises him up as king. The anointing of the Spirit is symbolized by pouring oil upon his head (Is 61:1) (CCC 695). from that day: David enjoys an ongoing presence of the Spirit, unlike earlier figures whose possession of the Spirit was intermittent and temporary (e.g., Saul, 10:6; 16:14; and Samson, Judg 14:6, 19; 15:14; 16:20). • The Spirit descending and abiding with David anticipates the Spirit coming down and remaining on Jesus from the day of his anointing at the Jordan (Jn 1:32–33)."[7]

This anointing is the first of three David will receive. The other two will come after the death of Saul.

CCC: 1 Sm 16:1 436; 1 Sm 16:12-13 436; 1 Sm 16:13 695

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Responsorial Psalm: Psalm 23: 1-3a, 3b-4, 5, 6

R. (1) The Lord is my shepherd; there is nothing I shall want.

Commentary on Ps 23: 1-3a, 3b-4, 5, 6

Psalm 23 is probably the most quoted Psalm in Holy Scripture and perhaps one of the most commonly used of all the scripture. It is both a song of praise and a prayer in difficult times. The imagery of the Good Shepherd is also found in the exodus (see Isaiah 40:11; 49:10; Jeremiah 31:10). It is used extensively in both the Old Testament and the New Testament (see Ezekiel 34:11-16; John 10:11-18).
The reference in the third strophe above “You spread the table before me in the sight of my foes” “occurs in an exodus context in Psalm 78:19. As my enemies watch: my enemies see that I am God's friend and guest. Oil: a perfumed ointment made from olive oil, used especially at banquets (Psalm 104:15; Matthew 26:7; Luke 7:37, 46; John 12:2).” [8]

CCC: Ps 23:5 1293

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Reading II: Ephesians 5:8-14

Commentary on Eph 5:8-14

As is typical in St. Paul’s letter to the Ephesians, the Apostle uses language in this passage that is almost liturgical or hymn-like, especially the last verse (v. 14) was probably taken from a hymn used at baptisms (compare also Ephesians 2:5-6; 3:9 and Isaiah 60:1). He proclaims that Christ, who is the light of truth to the world, has handed on this light to his followers who, in their turn, are to live as children of the light. (This passage is the justification for the modern baptismal prayer at the presentation of the baptismal candle as well as foundational for the Easter Candle.)

CCC: Eph 5:8 1216, 1695; Eph 5:9 1695; Eph 5:14 2641

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Gospel: John 9:1-41

Commentary on Jn 9:1-41

The story of the healing of the man born blind is the sixth sign that Jesus is the Son of God from St. John’s Gospel. In this story we are presented with Jesus as “The light of the world.” The story provides a number of key theological points that help understand the mission of Christ.

The first of these points is the understanding that sin is not inherited. The Jews believed that the man born blind had inherited sin. ("Rabbi, who sinned, this man or his parents, that he was born blind?") This understanding would have been shared by the Pharisees in that it was supported by both tradition and Old Testament Scripture (Exodus 20:5).

Next we see that the Pharisees are accusing Jesus of violating the Sabbath, considering it “work” to cure a person on that day when all work was to cease. The logic that flowed from this was that Jesus could not be a Prophet (much less the Messiah) if he did not keep the scrupulous Pharisaic Laws governing the Sabbath.

The references to the miracle were clearly disturbing to the people of the Jewish community as we hear even the parents of the man born blind avoiding validating Jesus’ standing as prophet or Messiah for fear of being called blasphemous and being thrown out or shunned by the faith community. This is what happened to the man born blind as he continued to argue that Jesus was from God and that he was the Messiah. This reaction/rejection attitude about Jesus as Messiah was formalized by the Jewish hierarchy around 85 A.D. when the curse against the minim or heretics was introduced into the "Eighteen Benedictions."

CCC: Jn 9:6 1151, 1504; Jn 9:7 1504; Jn 9:16-17 595; Jn 9:16 596, 2173; Jn 9:22 575, 596; Jn 9:31 2827; Jn 9:34 588; Jn 9:40-41 588

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Shorter Form : John 9:1, 6-9, 13-17, 34-38

Commentary on Jn 9:1, 6-9, 13-17, 34-38

The shorter form of the story omits the iterative nature of the questioning of the Pharisees, their own condemnation as being blind, and skips straight to Jesus’ profession of faith and that of the man born blind as he replied to Jesus' question concerning his identity with the profession: “’I do believe, Lord,’ and he worshiped him.”

CCC: Jn 9:6 1151, 1504; Jn 9:7 1504; Jn 9:16-17 595; Jn 9:16 596, 2173; Jn 9:34 588; Jn 9:40-41 588

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Homily:

I’d like to have you reflect with me about what took place in the Gospel story we just heard. I know, I have proclaimed it and it is a story familiar to us with many symbolic parts (coming as it does from St. John’s Gospel). But I’d like to tell the story of the man born blind as I have imagined it; not as the sixth miracle story, not as another one of Jesus’ miracles but as it must have impacted a real person and a real community.

First, let’s give the man born blind a name – no name is provided by St. John so let’s call him Abner (In Hebrew it means Father of light. In the bible he was King Saul's cousin and commander of his army. Abner was a valiant warrior and clever strategist.) When Abner’s parents were expecting him, they would have been filled with expectation. He would be a great man.

Those hopes turned to ashes when they discovered some time after his birth that he could not see. In those times, this terrible affliction not only meant Abner would grow up to be a beggar (that was all he would be able to do once he came of age and his parents could no longer support him). It also meant that Abner’s parents or perhaps even his grandparents had committed some un-forgiven sin. What other reason could there be for God to punish them so – causing their son to be born blind.

This stain of humiliation would have caused Abner’s family to lose any esteem they may have had with their community. People would have wondered – what awful thing did they do to merit Abner’s affliction. It is no wonder after the miracle happened that they would have been less than cooperative with the local Jewish leaders telling them to ask Abner about the miracle cure since he was of age.

Growing up in that village Abner would have had a difficult time as well. Children would have heard from their parents how Abner was being punished by their God and they would not have been overly kind – certainly Abner would have been lucky to have any friends. From his teenage years he would have been forced to beg for subsistence. He was completely dependent upon the charity of others.

Then, on a day that would change his life forever, Abner was sitting in customary place in the outskirts of modern day Jerusalem he heard a discussion in which he was keenly interested.

“Rabbi, who sinned, this man or his parents,

that he was born blind?”

They were talking about him and he listened already feeling humiliation for what he expected to follow – blame cast at either himself, or his family. To his surprise the next voice he heard filled him with awe –

“Neither he nor his parents sinned; (the man said)

it is so that the works of God might be made visible through him.

We have to do the works of the one who sent me while it is day.

Night is coming when no one can work.

While I am in the world, I am the light of the world.”

All of the sudden he heard footsteps approaching and someone was smearing something damp on his eyes. Abner would have been startled. Only the very brave would seek to intervene against God’s will. Then the man said;

“Go wash in the Pool of Siloam”

Siloam was a small pool cut out of rock not too far away. Abner knew the way and the authority with which he was told to go propelled him in that direction, feeling his way along what must have been a familiar path.

When he washed his eyes and for the first time in his experience saw light, he must have gasped at least. Unfamiliar shapes surrounded him. Knowing more by touch and smell than any other sense he would have seen his own face for the first time in that small pool. Knowledge would have flooded into him – “I am the light of the world” all of the sudden they would have meaning to Abner. He would have rushed back to the Lord, moving faster than he had ever been able to move. But who had cured him. Abner would have looked frantically seeking the voice because that would be the only way he could recognize the Lord.

People were staring at him now too. They knew him and how was it possible he could now see. They asked how it had happened and he knew only the name “Jesus”. It must have been mentioned by one of those following the Lord but not recorded in scripture. They asked him where Jesus was but poor Abner had never seen his face.

Jewish Law required Abner to go to the priests to demonstrate his wellbeing when cures were affected. This one would have really perturbed them. Abner had not recovered from some accident or gotten over some disease. He had been blind from birth. And these priests knew something Abner did not. They knew the identity of Jesus and also knew he was a threat.

They needed to prove Jesus did not cause this miracle. First they challenged Abner’s identity; they even brought in his parents. Then they tried to prove he had blasphemed by doing work on the Sabbath. Nothing changed the fact that God had been revealed in this carpenter’s son from Galilee.

Abner knew what had happened. He had heard Jesus speak and even though he was blind, he had heard the words of the Law and Prophets his whole life. Jesus, who had smeared mud in his eyes and restored his sight, must certainly be the Messiah. He challenged those in authority. When they started in the third time, Abner asked them “Do you want to become his disciples, too?”

With that the priests effectively excommunicated him from the synagogue, a punishment for challenging their authority. Abner left the synagogue and found the Lord. Something in this man erased any doubt Abner had left. When the Lord asked: “Do you believe in the Son of Man?” (Using Isaiah’s words for the Messiah), Abner only need to be sure asking:

“Who is he, sir, that I may believe in him?”

And when Jesus identified himself, Abner worshiped him – probably falling at his feet.

We do not know what became of Abner after that. He was undoubtedly one of the Lord’s followers – waking proof of God’s love. He saw and believed.

We are offered this story so we too might be reminded. Jesus was a real person. He walked the earth and lived as we do. We are asked to believe without seeing and follow him – the Light of the World and in doing so become light ourselves.

Pax

[1] Catechism links are taken from the Homiletic Directory, Published by the Congregation for Divine Worship and the Discipline of the Sacraments, 29 June 2014

[2] The picture used today is “Christ the Man of Sorrows” by Colijn de Coter, 1500

[3] S.S. Commemoratio