Holy Thursday

Evening Mass of the Lord's Supper

Chrism Mass
 
Catechism Links[1]
 
CCC 1337-1344: The institution of the Eucharist
CCC 1359-1361: Eucharist as thanksgiving
CCC 610, 1362-1372, 1382, 1436: Eucharist as sacrifice
CCC 1373-1381: The real presence of Christ in the Eucharist
CCC 1384-1401, 2837: Holy Communion
CCC 1402-1405: The Eucharist as the pledge of glory
CCC 611, 1366: Institution of the priesthood at the Last Supper
 

“Christ Washing the Feet of the Disciples“
by Paolo Veronese, 1580s

Readings for Holy Thursday [2]
(Mass of the Lord’s Supper)
 
Readings from the Jerusalem Bible [3]
 
Readings and Commentary:[4]
 
Reading 1: Exodus 12:1-8, 11-14
 
The LORD said to Moses and Aaron in the land of Egypt,
"This month shall stand at the head of your calendar;
you shall reckon it the first month of the year.
Tell the whole community of Israel:
On the tenth of this month every one of your families
must procure for itself a lamb, one apiece for each household.
If a family is too small for a whole lamb,
it shall join the nearest household in procuring one
and shall share in the lamb
in proportion to the number of persons who partake of it.
The lamb must be a year-old male and without blemish.
You may take it from either the sheep or the goats.
You shall keep it until the fourteenth day of this month,
and then, with the whole assembly of Israel present,
it shall be slaughtered during the evening twilight.
They shall take some of its blood
and apply it to the two doorposts and the lintel
of every house in which they partake of the lamb.
That same night they shall eat its roasted flesh
with unleavened bread and bitter herbs.
 
"This is how you are to eat it:
with your loins girt, sandals on your feet and your staff in hand,
you shall eat like those who are in flight.
It is the Passover of the LORD.
For on this same night I will go through Egypt,
striking down every firstborn of the land, both man and beast,
and executing judgment on all the gods of Egypt—I, the LORD!
But the blood will mark the houses where you are.
Seeing the blood, I will pass over you;
thus, when I strike the land of Egypt,
no destructive blow will come upon you.
 
"This day shall be a memorial feast for you,
which all your generations shall celebrate
with pilgrimage to the LORD, as a perpetual institution."
-------------------------------------------
Commentary on Ex 12:1-8, 11-14
 
This passage from Exodus established the Feast of Passover for Jewish people. It is the feast Jesus was celebrating in the upper room, at the "Last Supper."  We are told of the tenth and final plague to strike Egypt, as God struck down the firstborn and caused the pharaoh to release the people from bondage. The image of the “lamb” is reminiscent of the “Lamb of God,” who is also without blemish, whose blood consecrates those who believe in him. The passage concludes with the ritual invocation establishing the sacrifice and the pilgrimage (“to the LORD”: a reference to the temple in Jerusalem where, in the Ark of the Covenant, the Lord’s presence was established).
 
CCC: Ex 12:3-14 608
-------------------------------------------
Responsorial Psalm: Psalm 116:12-13, 15-16bc, 17-18
 
R. (cf. 1 Cor 10:16) Our blessing-cup is a communion with the Blood of Christ.
 
How shall I make a return to the LORD
for all the good he has done for me?
The cup of salvation I will take up,
and I will call upon the name of the LORD.
R. Our blessing-cup is a communion with the Blood of Christ.
 
Precious in the eyes of the LORD
is the death of his faithful ones.
I am your servant, the son of your handmaid;
you have loosed my bonds.
R. Our blessing-cup is a communion with the Blood of Christ.
 
To you will I offer sacrifice of thanksgiving,
and I will call upon the name of the LORD.
My vows to the LORD I will pay
 in the presence of all his people.
R. Our blessing-cup is a communion with the Blood of Christ.
-------------------------------------------
Commentary on Ps 116:12-13, 15-16bc, 17-18
 
This selection from Psalm 116 recalls the Passover ritual referring to the “cup of salvation.”  The psalm rejoices in God’s saving works in releasing the people from their bondage. It gives us the image of the “Cup of Blessing” used in the Passover celebration. It is this cup that the Lord first blessed and used as our communion cup.
 
CCC: Ps 116:12 224; Ps 116:13 1330; Ps 116:17 1330
-------------------------------------------
Reading II: 1 Corinthians 11:23-26
 
Brothers and sisters:
I received from the Lord what I also handed on to you,
that the Lord Jesus, on the night he was handed over,
took bread, and, after he had given thanks,
broke it and said, "This is my body that is for you.
Do this in remembrance of me."
In the same way also the cup, after supper, saying,
"This cup is the new covenant in my blood.
Do this, as often as you drink it, in remembrance of me."
For as often as you eat this bread and drink the cup,
you proclaim the death of the Lord until he comes.
-------------------------------------------
Commentary on 1 Cor 11:23-26
 
St. Paul gives us the earliest written account of the institution of the Lord’s Supper. This account is used by many Protestant denominations to define their understanding of this event as symbolic rather than efficacious, that is, they believe the Lord’s actions did not transubstantiate the bread and wine, but that the action was simply a “remembrance.” The Church looks at the whole body of scripture, especially St. John’s Gospel, and understands the sacrament as the gift of Christ’s Body and Blood.
 
CCC: 1 Cor 11:23-26 1339; 1 Cor 11:23 610, 1366; 1 Cor 11:24-25 1356; 1 Cor 11:24 1328, 1329; 1 Cor 11:25 611, 613;  1 Cor 11:26 671, 1076, 1130, 1344, 1393, 2772, 2776
-------------------------------------------
Gospel: John 13:1-15
 
Before the feast of Passover, Jesus knew that his hour had come
to pass from this world to the Father.
He loved his own in the world and he loved them to the end.
The devil had already induced Judas, son of Simon the Iscariot, to hand him over.
So, during supper,
fully aware that the Father had put everything into his power
and that he had come from God and was returning to God,
he rose from supper and took off his outer garments.
He took a towel and tied it around his waist.
Then he poured water into a basin
and began to wash the disciples' feet
and dry them with the towel around his waist.
He came to Simon Peter, who said to him,
"Master, are you going to wash my feet?"
Jesus answered and said to him,
"What I am doing, you do not understand now,
but you will understand later."
Peter said to him, "You will never wash my feet."
Jesus answered him,
"Unless I wash you, you will have no inheritance with me."
Simon Peter said to him,
"Master, then not only my feet, but my hands and head as well."
Jesus said to him,
"Whoever has bathed has no need except to have his feet washed,
for he is clean all over;
so you are clean, but not all."
For he knew who would betray him;
for this reason, he said, "Not all of you are clean."
 
So when he had washed their feet
and put his garments back on and reclined at table again,
he said to them, "Do you realize what I have done for you?
You call me 'teacher' and 'master,' and rightly so, for indeed I am.
If I, therefore, the master and teacher, have washed your feet,
you ought to wash one another's feet.
I have given you a model to follow,
so that as I have done for you, you should also do."
-------------------------------------------
Commentary on Jn 13:1-15
 
We find in St. John’s Gospel the Lord’s great act of humility as he washes the feet of his disciples, something that would have been done by a slave. The very act itself has an air of finality about it as St. John says: “Jesus knew that his hour had come to pass from this world to the Father." In another sense it also carries with it the image of baptism as well as the humiliating death the Lord was about to suffer.
 
While other parts of Sacred Scripture enjoin the faithful to be humble in service to one another, this action by Jesus most graphically illustrates the ideal. St. Peter, no doubt, expresses the discomfort and sense of embarrassment felt by his brother disciples as he objects to the Lord so debasing himself before them – his students. The Lord explains his lesson verbally in response to St. Peter’s objections and in doing so sets the tone for all future discipleship: “I have given you a model to follow, so that as I have done for you, you should also do."
 
CCC: Jn 13:1-17 1337; Jn 13:1 557, 609, 616, 622, 730, 1085, 1380, 1524, 1823, 2843; Jn 13:3 423; Jn 13:12-16 1694; Jn 13:12-15 1269; Jn 13:13 447; Jn 13:15 520
-------------------------------------------
Reflection:
 
“Do you realize what I have done for you?” These words hang in the air as the disciples look on in embarrassed silence.  Washing the feet of guests was, in the time of Jesus, the duty of a house slave.  It was not, under any circumstance the disciples would have encountered, the job of their rabbi, their teacher, the one they believed was the Messiah!  It is a sign of their total commitment to Jesus that only Peter objected.
 
“Do you realize what I have done for you?”  When Jesus wrapped that towel around himself and got down on his knees, he stooped to serve not just those seated at the table, he stooped to serve everyone ever born of woman.  His descent to his knees, bowl and towel in hand, was a descent from the highest heaven to the lowliest station on earth.  Everyone since has been offered this humble service.
 
“Do you realize what I have done for you?” It was Mary who had but recently washed his feet with her tears and perfumed them with oil, drying them with her hair.  She did this service to Jesus as if preparing him for burial.  In Jesus’ turn, he washes our feet that they might be clean entering the heavenly kingdom so that we might enjoy eternal life with him.
 
“Do you realize what I have done for you?”  Even the one with thirty pieces of silver in his belt had his feet washed clean by the one who was pure as the driven snow.  In this washing, Jesus offers to wash us all clean of sin, taking upon himself all that burdens us, all that makes us unclean.  On this feast of the Lord’s Supper, upon which we celebrate the gift of the Lord’s Body and Blood, we realize that he continues to wash us, freeing us from the fetters of sin and death and opening the gates of heaven for us.
 
We also realize that, “If I, therefore, the master and teacher, have washed your feet, you ought to wash one another's feet. I have given you a model to follow, so that as I have done for you, you should also do."
 
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 is “Christ Washing the Feet of the Disciples“ by Paolo Veronese, 1580s.
[3] S.S. Commemoratio
[4] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.

Wednesday of Holy Week

“Betrayal of Judas” (detail)
by Lippo Memmi c. 1340

 
Readings for Wednesday of Holy Week [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary:[3]
 
Reading 1: Isaiah 50:4-9a
 
The Lord GOD has given me
a well-trained tongue,
That I might know how to speak to the weary
a word that will rouse them.
Morning after morning
he opens my ear that I may hear;
And I have not rebelled,
have not turned back.
I gave my back to those who beat me,
my cheeks to those who plucked my beard;
My face I did not shield
from buffets and spitting.
 
The Lord GOD is my help,
therefore I am not disgraced;
I have set my face like flint,
knowing that I shall not be put to shame.
He is near who upholds my right;
if anyone wishes to oppose me,
let us appear together.
Who disputes my right?
Let him confront me.
See, the Lord GOD is my help;
who will prove me wrong?
-------------------------------------------
Commentary on Is 50:4-9a
 
This is the third of the four “Servant of the Lord” oracles from Isaiah. These four comprise the “Suffering Servant” that is the prophetic vision of the Messiah, describing the humble ministry of Christ.
 
In this passage the prophet describes his mission to “speak to the weary a word that will rouse them.” The “weary” are those ground down by oppression and the “Word” that will rouse them is hope in God. In doing this he has incurred the wrath of the powerful, the oppressors. In spite of the persecution he suffers, he is steadfast in his mission as his faith in God sustains him.
 
CCC: Is 50:4-10 713
-------------------------------------------
Responsorial Psalm: Psalm 69:8-10, 21-22, 31 and 33-34
 
R. (14c) Lord, in your great love, answer me.
 
For your sake I bear insult,
and shame covers my face.
I have become an outcast to my brothers,
a stranger to my mother's sons,
because zeal for your house consumes me,
and the insults of those who blaspheme you fall upon me.
R. Lord, in your great love, answer me.
 
Insult has broken my heart, and I am weak,
I looked for sympathy, but there was none;
for consolers, not one could I find.
Rather they put gall in my food,
and in my thirst they gave me vinegar to drink.
R. Lord, in your great love, answer me.
 
I will praise the name of God in song,
and I will glorify him with thanksgiving:
"See, you lowly ones, and be glad;
you who seek God, may your hearts revive!
For the LORD hears the poor,
and his own who are in bonds he spurns not."
R. Lord, in your great love, answer me.
-------------------------------------------
Commentary on Ps 69:8-10, 21-22, 31 and 33-34
 
This selection is an individual lament drawing heavily on the image of the faithful servant who suffers, but remains dedicated to God’s law and works. Even in the face of this intense social embarrassment, the psalmist must be faithful because “zeal for your house consumes me, and the insults of those who blaspheme you fall upon me.” The imagery in this song forces us to look forward to the Passion, as Christ’s punishment is prophetically envisioned. This passage is also quoted by the Lord’s disciples as Jesus cleansed the temple in John 2:13-17.
 
CCC: Ps 69:10 584
-------------------------------------------
Gospel: Matthew 26:14-25
 
One of the Twelve, who was called Judas Iscariot,
went to the chief priests and said,
"What are you willing to give me
if I hand him over to you?"
They paid him thirty pieces of silver,
and from that time on he looked for an opportunity to hand him over.
 
On the first day of the Feast of Unleavened Bread,
the disciples approached Jesus and said,
"Where do you want us to prepare
for you to eat the Passover?"
He said,
"Go into the city to a certain man and tell him,
'The teacher says, My appointed time draws near;
in your house I shall celebrate the Passover with my disciples.'"
The disciples then did as Jesus had ordered,
and prepared the Passover.
 
When it was evening,
he reclined at table with the Twelve.
And while they were eating, he said,
"Amen, I say to you, one of you will betray me."
Deeply distressed at this,
they began to say to him one after another,
"Surely it is not I, Lord?"
He said in reply,
"He who has dipped his hand into the dish with me
is the one who will betray me.
The Son of Man indeed goes, as it is written of him,
but woe to that man by whom the Son of Man is betrayed.
It would be better for that man if he had never been born."
Then Judas, his betrayer, said in reply,
"Surely it is not I, Rabbi?"
He answered, "You have said so."
-------------------------------------------
Commentary on Mt 26:14-25
 
This selection focuses on Judas striking the bargain with members of the Sanhedrin. The thirty pieces of silver is reminiscent of the price paid for the shepherd of the flock to be slaughtered in Zechariah (Zechariah 11:12). The event is followed by Matthew’s account of the selection of the place for the Last Supper. Jesus again tells the disciples that one of them will betray him. This time Judas, who has already committed to betray Jesus, compounds his sin with a lie as he answers, “Surely it is not I, Rabbi?”
 
CCC: Mt 26:17-29 1339
-------------------------------------------
Reflection:
 
We must taste the bitter if we are to enjoy the sweet.  Scripture, on this last day before the beginning of the Triduum, allows us to taste the sour of our mission, joined with Christ.  The “Suffering Servant” of the Prophet Isaiah feels the sourness of the humiliation and persecution he undergoes for the sake of God’s word.  Those he loves turn against him.  They spit upon him, degrading him.
 
Even the psalm recalls our obligation to endure ridicule for the sake of our faith as we hear: “For your sake I bear insult, and shame covers my face. I have become an outcast to my brothers.”  Both the psalmist and Isaiah tell us we will suffer these same indignities.  And yet, they encourage us to remain faithful and reap the sweet prize that flows from what is to come.
 
The Gospel too recalls for us the sour of Christ’s mission.  Even as Jesus prepares himself to leave us the great gift of his on-going presence in the Eucharist, the betrayer, Judas, plots the end of the Savior’s journey among us as man.  Even Jesus must taste the bitter in order to enjoy the sweet.
 
His bitterness and ours is that sin is still with us in the world.  In his case, we see the hatred of those in power attracting one of the Twelve who should have been above such greed.  With thirty pieces of silver they buy a betrayal, starting the swift slide into the Passion of our Lord.  The sin Judas commits was his failure to love.  He failed to love God, he failed to love his neighbor and, as his later suicide shows, he failed to love even himself.  How sour the taste of that betrayal. For Judas, there would never be a “sweet” end.
 
In our own mouths, as we contemplate our own betrayals, we too taste the sour; the sour of our failure to love God, the sour of our failure to love neighbor, and the sour of our failure to even love self.  Perhaps that is why we find it easy to forgive Judas, to find some pity for his plight.  On this, our last day before we plunge ourselves into the great feast of the Triduum, we taste the sour and pray for the sweetness of our Easter joy.
 
Pax
 
Stations of the Cross

---

[1] The picture used today is “Betrayal of Judas” (detail) by Lippo Memmi c. 1340.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.

Tuesday of Holy Week

“Last Supper”
by El Greco, c. 1568

 
Readings for Tuesday of Holy Week [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary:[3]
 
Reading 1: Isaiah 49:1-6
 
Hear me, O islands,
listen, O distant peoples.
The Lord called me from birth,
from my mother's womb he gave me my name.
He made of me a sharp-edged sword
and concealed me in the shadow of his arm.
He made me a polished arrow,
in his quiver he hid me.
You are my servant, he said to me,
Israel, through whom I show my glory.
 
Though I thought I had toiled in vain,
and for nothing, uselessly, spent my strength,
Yet my reward is with the Lord,
my recompense is with my God.
For now the Lord has spoken
who formed me as his servant from the womb,
That Jacob may be brought back to him
and Israel gathered to him;
And I am made glorious in the sight of the Lord,
and my God is now my strength!
It is too little, he says, for you to be my servant,
to raise up the tribes of Jacob,
and restore the survivors of Israel;
I will make you a light to the nations,
that my salvation may reach to the ends of the earth.
-------------------------------------------
Commentary on Is 49:1-6
 
In this passage, the beginning of the second of the four “Servant of the Lord” or “Suffering Servant” oracles, the Prophet Isaiah speaks of his own call of service to God. It presents him as “another Jeremiah”:  He is called from his mother’s womb (see Jeremiah 1:5). The prophet has a vocation to the Gentiles (Jeremiah 1:10; Jeremiah 25:15ff) to bring a message of both doom and happiness (Jeremiah 16:19-21).[4] We note that God sets his servants on their course from before their birth (see also Luke 1:15 (St. John the Baptist), Luke 1:31 (Jesus) and Galatians 1:15 (St. Paul the Apostle)).
 
The servant learns that, even at times when his effort seems to have failed (“Though I thought I had toiled in vain”), it is God’s strength and plan that succeeds (“my recompense is with my God”)(see also 1 Corinthians 4:1-5). The prophet’s role is expanded at the end of the passage to “reach to the ends of the earth,” a revelation further elaborated in Genesis 12:3; Luke 2:31-32; and Acts 13:47.
 
CCC: Is 49:1-6 713; Is 49:5-6 64
-------------------------------------------
Responsorial Psalm: Psalm 71:1-2, 3-4a, 5ab-6ab, 15 and 17
 
R. (see 15ab) I will sing of your salvation.
 
In you, O LORD, I take refuge;
let me never be put to shame.
In your justice rescue me, and deliver me;
incline your ear to me, and save me.
R. I will sing of your salvation.
 
Be my rock of refuge,
a stronghold to give me safety,
for you are my rock and my fortress.
O my God, rescue me from the hand of the wicked.
R. I will sing of your salvation.
 
For you are my hope, O Lord;
my trust, O God, from my youth.
On you I depend from birth;
from my mother's womb you are my strength.
R. I will sing of your salvation.
 
My mouth shall declare your justice,
day by day your salvation.
O God, you have taught me from my youth,
and till the present I proclaim your wondrous deeds.
R. I will sing of your salvation.
-------------------------------------------
Commentary on Ps 71:1-2, 3-4a, 5ab-6ab, 15 and 17
 
Psalm 71 is an individual lament. In this section we hear a profession of faith in the saving power of God. In the third strophe, we also find another reference to the idea that God calls his servants from before they were born, from their mother’s wombs. In all cases the servant is known by God and prepared for his service from the womb.
 
-------------------------------------------
Gospel: John 13:21-33, 36-38
 
Reclining at table with his disciples, Jesus was deeply troubled and testified,
"Amen, amen, I say to you, one of you will betray me."
The disciples looked at one another, at a loss as to whom he meant.
One of his disciples, the one whom Jesus loved,
was reclining at Jesus' side.
So Simon Peter nodded to him to find out whom he meant.
He leaned back against Jesus' chest and said to him,
"Master, who is it?"
Jesus answered,
"It is the one to whom I hand the morsel after I have dipped it."
So he dipped the morsel and took it and handed it to Judas,
son of Simon the Iscariot.
After Judas took the morsel, Satan entered him.
So Jesus said to him, "What you are going to do, do quickly."
Now none of those reclining at table realized why he said this to him.
Some thought that since Judas kept the money bag, Jesus had told him,
"Buy what we need for the feast,"
or to give something to the poor.
So Judas took the morsel and left at once. And it was night.
 
When he had left, Jesus said,
"Now is the Son of Man glorified, and God is glorified in him.
If God is glorified in him, God will also glorify him in himself,
and he will glorify him at once.
My children, I will be with you only a little while longer.
You will look for me, and as I told the Jews,
'Where I go you cannot come,' so now I say it to you."
 
Simon Peter said to him, "Master, where are you going?"
Jesus answered him,
"Where I am going, you cannot follow me now,
though you will follow later."
Peter said to him,
"Master, why can I not follow you now?
I will lay down my life for you."
Jesus answered, "Will you lay down your life for me?
Amen, amen, I say to you, the cock will not crow
before you deny me three times."
-------------------------------------------
Commentary on Jn 13:21-33, 36-38
 
This selection from the narrative of the “Last Supper” continues the story of the final hours of Jesus’ time with the disciples following the washing of their feet. First we hear of Judas’ departure from the table to betray the Lord. We note with interest St. John’s use of imagery as Judas is led by the devil to his actions: “So Judas took the morsel and left at once. And it was night.” Then we are told of Jesus’ discourse with Peter and his prediction of Peter’s denial. Again we see the Lord’s prediction of his own death. There is also the indication that Peter would follow him in death for God’s greater glory.
 
-------------------------------------------
Reflection:
 
The betrayal of Judas sets the stage for all that takes place during Holy Week.  Like a game of chess superbly played, Jesus sets up his own sacrifice as he allows Judas to do what must be done.  He did not induce Judas to betray him, but that betrayal must happen if final victory is to be achieved. 
 
Judas is not, as some literature would have us believe, an unwitting dupe in this saga.  Judas was called, just as Peter and just as the disciple Jesus loved.  Judas was loved, just as all of Jesus’ closest friends were loved.  However, at some point a flaw in his character rose to the surface.  It could have been, as some have suggested, that he felt the only way to force Jesus to take up the mantle of the royal messiah was to put him in harm’s way.  If Judas was a Zealot, this would have made sense, because the Zealots wanted to throw off the Roman yoke of domination through any means possible.
 
Judas’ betrayal could also have been a result of pure greed. As the Gospel of St. John notes when the Lord was in the house of Lazarus, “[Judas] was a thief and held the money bag and used to steal the contributions.”   Thirty pieces of silver, the supposed price he was paid for the betrayal, seems rather low for such a deed.
 
The lever, pulled by Satan, that turned Judas will never be known.  It died with him when he too fulfilled the Lord’s prophecy, “but woe to that man by whom the Son of Man is betrayed. It would be better for that man if he had never been born." (Matthew 26:24)  What becomes clear is that, as in all wicked actions, the one who had been cast out of the heavenly kingdom was cheering him on, making it sound like what he was doing was the right thing to do.
 
For us, as we reflect upon Judas’ deed and how events will unfold as a consequence, we pray fervently that we will have the strength always to be faithful to Christ and never fall into betrayal as Judas did, who was from that moment accursed throughout history and indeed all time.
 
Pax
 
Stations of the Cross 

---

[1] The picture used is “Last Supper” by El Greco, c. 1568.

[2] S.S. Commemoratio

[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.

Monday of Holy Week

“St Mary Magdalene”
by Carlo Dolci, 1644-46

 
Readings for Monday of Holy Week [1]
 
Readings from the Jerusalem Bible [2]
 
Readings and Commentary:[3]
 
Reading 1: Isaiah 42:1-7
 
Here is my servant whom I uphold,
my chosen one with whom I am pleased,
Upon whom I have put my Spirit;
he shall bring forth justice to the nations,
Not crying out, not shouting,
not making his voice heard in the street.
A bruised reed he shall not break,
and a smoldering wick he shall not quench,
Until he establishes justice on the earth;
the coastlands will wait for his teaching.
 
Thus says God, the LORD,
who created the heavens and stretched them out,
who spreads out the earth with its crops,
Who gives breath to its people
and spirit to those who walk on it:
I, the LORD, have called you for the victory of justice,
I have grasped you by the hand;
I formed you, and set you
as a covenant of the people,
a light for the nations,
To open the eyes of the blind,
to bring out prisoners from confinement,
and from the dungeon, those who live in darkness.
-------------------------------------------
Commentary on Is 42:1-7
 
This is the first of the four “Servant of the Lord” oracles from Isaiah. Speaking as the mouth of God, the prophet talks of a renewal of Israel in his time. There are three more passages considered by some to be parts of one poem (Isaiah 49:1-6; Isaiah 50:4-7; and Isaiah 52:13—53:12). While there is some scholarly debate about the original intent of these poems, the prophetic view sees in these songs a reference to the coming Messiah.  The servant comes, not as a violent zealot, but humbly, with the quiet power of God (“A bruised reed he shall not break, and a smoldering wick he shall not quench”).
 
In these first strophes of the Song of the Suffering Servant, we see God’s plan to transform the entire world (“to the nations”) through a messianic leader who will “open the eyes of the blind” and “bring prisoners from confinement.” The descriptive imagery of being a light to the nations and to “those who live in darkness” is recalled in Luke’s Canticle of Zechariah (Luke 1:68-69), as the infant St. John the Baptist is charged to announce the coming of Christ. It is also echoed in the Canticle of Simeon (Luke 2:32), who sees Isaiah’s "Suffering Servant" in the newborn son of Mary. Also in this first song, Isaiah’s prediction brings us almost the exact words spoken by God as Jesus walks out of the Jordan following his baptism: “Here is my servant whom I uphold, my chosen one with whom I am pleased.” The image of God infusing his spirit is fulfilled as the Holy Spirit descends in the form of a dove at Jesus’ Baptism (Matthew 16:12; Mark 1:10; Luke 3:22). He goes on in v. 2-4 to describe the compassionate and loving character of the Messiah.
 
In v. 6-7, Isaiah focuses on the new covenant established with the people. “The expression ‘light to the nations’ (v.6) seems to find an echo in what Jesus says about his being ‘the light of the world’ (John 8:12; 9:5) and also in the Benedictus of Zechariah (Luke 1:78-79). There is an evocation of v.7 in Jesus’ reply to the messengers from John the Baptist who ask him whether he is ‘he who is to come’ (cf. Matthew 11:4-6; Luke 7:18-22); […] And so St. Justin will say commenting on v. 6-7: ‘Every thing that is said here, my friends, refers to Christ and to the peoples who have been enlightened by his presence.’ (Dialogus cum Tryphone, 122, 2)” [4]
 
CCC: Is 42:1-9 713; Is 42:1 536, 555; Is 42:3 580; Is 42:6 580
-------------------------------------------
Responsorial Psalm: Psalm 27:1, 2, 3, 13-14
 
R. (1a) The Lord is my light and my salvation.
 
The LORD is my light and my salvation;
whom should I fear?
The LORD is my life's refuge;
of whom should I be afraid?
R. The Lord is my light and my salvation.
 
When evildoers come at me
to devour my flesh,
My foes and my enemies
themselves stumble and fall.
R. The Lord is my light and my salvation.
 
Though an army encamp against me,
my heart will not fear;
Though war be waged upon me,
even then will I trust.
R. The Lord is my light and my salvation.
 
I believe that I shall see the bounty of the LORD
in the land of the living.
Wait for the LORD with courage;
be stouthearted, and wait for the LORD.
R The Lord is my light and my salvation.
-------------------------------------------
Commentary on Ps 27:1, 2, 3, 13-14
 
This section of the psalm is a profession of faith in the salvation that comes only from the Lord God. This selection is frequently used in Christian funerals because of the hope and encouragement embodied in it. The psalmist expresses faith in God who is the refuge of the faithful, longing to find the ultimate safety and bounty of God’s heavenly kingdom. In the final strophe the singer expresses faith and hope that God will reveal himself in the end and for all time.
 
-------------------------------------------
Gospel: John 12:1-11
 
Six days before Passover Jesus came to Bethany,
where Lazarus was, whom Jesus had raised from the dead.
They gave a dinner for him there, and Martha served,
while Lazarus was one of those reclining at table with him.
Mary took a liter of costly perfumed oil
made from genuine aromatic nard
and anointed the feet of Jesus and dried them with her hair;
the house was filled with the fragrance of the oil.
Then Judas the Iscariot, one of his disciples,
and the one who would betray him, said,
"Why was this oil not sold for three hundred days' wages
and given to the poor?"
He said this not because he cared about the poor
but because he was a thief and held the money bag
and used to steal the contributions.
So Jesus said, "Leave her alone.
Let her keep this for the day of my burial.
You always have the poor with you, but you do not always have me."
The large crowd of the Jews found out that he was there and came,
not only because of him, but also to see Lazarus,
whom he had raised from the dead.
And the chief priests plotted to kill Lazarus too,
because many of the Jews were turning away
and believing in Jesus because of him.
-------------------------------------------
Commentary on Jn 12:1-11
 
In this scene from St. John’s Gospel we are painted a picture of Judas not found in other accounts. John shows him as a greedy and dishonest person. We suspect this understanding of Judas came after his ultimate act of betrayal. At the time it would have seemed like a reasonable question. In St. Mark’s Gospel this event takes place two days before the Passover feast as opposed to the numerically significant six days mentioned here. The number six is the most imperfect number in Hebrew numerology (See Mark 14:1-5).
 
Jesus again tells the disciples that the time for his trial is at hand as he says to them: “You will always have the poor with you, but you do not always have me.” The sense of finality is growing as we are also told of the plot to kill Lazarus as well as Jesus in an attempt to stamp out the Lord’s popularity among the people.
 
CCC: Jn 12:8 2449
-------------------------------------------
Reflection:
 
We look in awe at the tableau set before us on the first weekday of our Holy Week. In the setting described by St. John we see an encapsulated image of Jesus' ministry on earth.
 
Jesus is at the house of his good friend Lazarus, whom he had raised from the dead.  In these familiar surroundings, he is accompanied by the twelve (we assume so because Judas is there, being portrayed as the villain by St. John).  In typical fashion, Martha is doing all the heavy lifting while Mary, her sister, is at the feet of Jesus.  And in the background the evangelist reminds us of the plots of the scribes and Pharisees. In this passage they are also planning to kill Lazarus because of his witness to the salvific power of Christ.
 
We consider each in turn.  First we look at the Lord who now perceives the end of his time among us.  As he reclines at table with his friends, Mary, Lazarus’ sister, brings a very expensive vase of oil and anoints Jesus’ feet, wiping them, we are told, with her hair. This tender act must seem an affront to those with him.  But to Jesus, who senses the cross looming, it is a preparation for his departure (it was traditional among the Hebrews to anoint a body after death in preparation for burial).  He silences Judas, the only one who verbally complains, telling him that there will be plenty of time to serve the poor (“You always have the poor with you”).  In this comment Jesus tells us that while the poor must by ministered to by his followers, his disciples must also draw strength from their adoration of Christ.  How can one feed the poor if their spiritual reservoir is drained?
 
We consider the sisters, Martha and Mary, Martha the head and Mary the heart.  Martha is assuming her customary role serving the household guests.  We must assume, given our own experience with those who feel obligated to take on the less pleasant duties of hospitality, that she is aware of what is taking place at the table.  She has dropped her customary “attitude.” She tends to treat Jesus like a brother, complaining to him about Mary (John 10:38-41), and chastising him for being late when his brother was ill (dead) John 11:19-28.  She knows about what is coming.  She is the practical one after all.  She may even have given Mary the money to go buy the expensive oil she now lavishes on Christ.  Our vision of her at this time is one who has compartmentalized her emotions.  Inside she is afraid of what is coming (perhaps for her brother as well).  She is likely torn because of her great faith in Christ, but that needs to be put aside; there are guests to feed and a table to be tended.  If we look closely at her as she brings food to the table, we may see a tear in the corner of her eye.
 
Her sister Mary on the other hand wears her heart on her sleeve as she performs the ritual, yet intimate, anointing of the Lord’s feet.  This is not done with workman-like dignity. We see her caressing the feet that will soon be pierced with spikes as Jesus is nailed to the cross.  Does she know or suspect?  The details are hidden from her, but her love of Jesus is clear to all.  Given the emotional charge her actions add to the scene, it would not be surprising if Judas’ outburst was more out of embarrassment than out of concern for the worth of the oil.
 
St. John clearly does not paint Judas that way.  His Gospel tells us that he never trusted the holder of the purse.  He goes so far in this passage as to say of him: “because he was a thief and held the money bag and used to steal the contributions.”
 
Regardless of his intentions, we have now considered the picture in the house of Lazarus.  We ask ourselves in this Holy Week where we see ourselves?  Are we buried in work like Martha?  Are we weeping at the feet of Jesus like Mary?  Are we a bit put out over the whole thing like Judas? Or are we like Lazarus who is grateful to have his Savior with him?
 
As we walk these last few days of Lent, let us pray that we might have the best attributes of all, Martha’s strength, Mary’s love, even Judas’ concern for the poor.  Time is flying by now; we pray that we do not get lost in anticipation.
 
Pax
 
Stations of the Cross
 

---

[1] The picture is “St Mary Magdalene” by Carlo Dolci, 1644-46.
[2] S.S. Commemoratio
[3] The readings are taken from the New American Bible, with the exception of the psalm and its response which were developed by the International Committee for English in Liturgy (ICEL). This republication is not authorized by USCCB and is for private use only.
[4] The Navarre Bible, “Gospels and Acts”, Scepter Publishers, Princeton, NJ, © 2002, p. 186.