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| “The Holy Family with St. Elizabeth and the Infant St. John the Baptist” by Bartolomeo Passerotti, 1572 |
Commentary:
Reading 1: Judges 13:2-7, 24-25ad
Commentary on Jgs 13:2-7, 24-25a
This story from Judges appears to parallel the Christ story in a number of ways. First, in the circumstances of the Israelites who are under the rule of a foreign power at this point in history, it is the Philistines who have conquered. Next, there is divine intervention in the conception of a person who could be called a savior of the people, although the one conceived is not the Messiah. Samson, in a more conventional way, was dedicated from the womb to be God’s servant and under the ancient rite was placed under the nazirite vow. This vow obliged him to abstain from drinking wine or having his hair cut: cf Numbers 6:2-8.
CCC: Jgs 13 332
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Responsorial Psalm: Psalm 71:3-4a, 5-6ab, 16-17
R. (see 8) My mouth shall be filled with your praise, and I will sing your glory!
Commentary on Ps 71:3-4a, 5-6ab, 16-17
Psalm 71 is the lament of an old person whose afflictions are considered to be divine judgment. The focus of this passage is on the dedication of this person to God from birth and follows the theme established in Judges 13:2-7, 24-25a. Here we are told of the faithfulness of one so dedicated.
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Gospel: Luke 1:5-25
Commentary on Lk 1:5-25
This passage from St. Luke is the story of Zechariah receiving the news that he is to have a son with his wife Elizabeth. It can be contrasted with the story of the unnamed woman who bore Samson in Judges 13:2-7, 24-25a.
Elizabeth was, like the mother of Samson, also barren. Both conceptions were announced by angels, although in the case of Zechariah, the angel was one of the three named archangels, Gabriel. Both children were dedicated to God from the womb, but St. John the Baptist, whose tale this is, was given a specific task and labeled from the womb as a great prophet: “He will go before him in the spirit and power of Elijah.”
In the final verses, Elizabeth goes into seclusion with praise to God for having given her the gift of her child. This statement reflects the societal view of that period. Women who could not have children were being punished by God and therefore had committed some hidden sin: “he has seen fit to take away my disgrace before others.”
CCC: Lk 1:11 332; Lk 1:15-19 724; Lk 1:15 717; Lk 1:17 523, 696, 716, 718, 2684; Lk 1:23 1070
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Reflection:
Sometimes the fingerprints of God are hard to distinguish and at other times they shine with unmistakable brilliance. In scripture today, we are shown two major points in history where God reached down and, using the flesh, gave the world evidence of his love. In today’s examples more is revealed; we are given an M.O. or modus operandi.
It seems that when God wants to really get involved in saving his people, he acts very strategically. He does not take a hand in real-time. Rather he reaches down to the most improbable people and uses their issue as tools to create amazing and wondrous events. We see it coming in the Old Testament and it culminates in the most spectacular event in all eternity with the birth of Jesus, God’s Only Begotten Son.
Today we see clearly the similarities between these touch points, and just as clearly the differences come into stark relief. In the case of first Samson and then John the Baptist, the parents of these two salvific persons were told that they would give birth to children who would be dedicated to God from “the womb.” In the case of Jesus however, Mary was a young virgin who had never known man and it was through the Holy Spirit she conceived, not through divine pronouncement of a human act.
In the cases of both Samson and John the Baptist (although John’s mission was much more clearly established by God), both men accomplished great things because they were supported by God. In Jesus’ case, his self-predicted path, while going in scope and in depth beyond anything seen before, seems almost anti-climactic, an expected outcome in spite of its heroic proportions. Perhaps it is because of his quiet passion and humility that we feel his great power. There was nothing about him that would have otherwise called our attention to him (see Isaiah 53:1-2).
As we fly through this last week before we celebrate the Lord’s Nativity, we are given another insight into the God who saves us. We can take that additional piece of understanding and bolster the faith that is the foundation of our strength and brace ourselves for the wondrous event that is fast approaching.
Pax
O Antiphon for the date:[4]
O Flower of Jesse's stem, you have been raised up
as a sign for all peoples; kings stand silent in your
presence; the nations bow down in worship before
you. Come, let nothing keep you from coming to our
aid.
O Radix Jesse, qui stas in signum populorum,
super quem continebunt reges os suum,
quem gentes deprecabuntur:
veni ad liberandum nos, iam noli tardare.
[1] The picture used today is “The Holy Family with St. Elizabeth and the Infant St. John the Baptist” by Bartolomeo Passerotti, 1572.
[4] The Roman Church has been singing the "O" Antiphons since at least the eighth century. They are the antiphons that accompany the Magnificat canticle of Evening Prayer from December 17-23. They are a magnificent theology that uses ancient biblical imagery drawn from the messianic hopes of the Old Testament to proclaim the coming Christ as the fulfillment not only of Old Testament hopes, but present ones as well. Their repeated use of the imperative "Come!" embodies the longing of all for the Divine Messiah. (USCCB)
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