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“Christ on the Cross between Mary and St John“
by Albrecht Altdorfer, c. 1512 |
Readings for Tuesday of the Sixteenth Week in Ordinary Time [1]
Readings from the Jerusalem Bible [2]
Readings and Commentary: [3]
Reading 1: Micah 7:14-15, 18-20
Shepherd your people with your staff,
the flock of your inheritance,
That dwells apart in a woodland,
in the midst of Carmel.
Let them feed in Bashan and Gilead,
as in the days of old;
As in the days when you came from the land of Egypt,
show us wonderful signs.
Who is there like you, the God who removes guilt
and pardons sin for the remnant of his inheritance;
Who does not persist in anger forever,
but delights rather in clemency,
And will again have compassion on us,
treading underfoot our guilt?
You will cast into the depths of the sea
all our sins;
You will show faithfulness to Jacob,
and grace to Abraham,
As you have sworn to our fathers
from days of old.
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Commentary on Mi 7:14-15, 18-20
This is the very end of the book of the prophet Micah. In the previous chapters he has chastised and condemned the excesses and corruption of Jerusalem and Samaria (rich exploiters of the poor, fraudulent merchants, venal judges, corrupt priests and prophets). Now at the end, he presents the Lord’s forgiveness and mercy to those who return to him.
The passage begins with a prayer of Micah. He asks that the people (likely a remnant returning to the region following their exile in 537 BC) might be given back their historical lands, and live in peace. Following the two verses not used, in which the prophet proclaims that all surrounding nations will be in fear of the power of God, he continues with two petitions in a prayer of thanksgiving for God’s mercy and forgiveness. The first is a petition to Yahweh, probably dating from the time of return from exile. There is a note of longing that comes through: “and will again have compassion on us, treading underfoot our guilt? You will cast into the depths of the sea all our sins.”
The second petition is Israel’s prayer for forgiveness: “Who does not persist in anger forever, but delights rather in clemency.” It recalls God’s pledge of faithfulness and grace. His mercy flows from his love of the people. “The book ends by recalling the promises of the covenant binding Yahweh and the patriarchs. The Lord had pledged his "faithfulness" ('emet) and "grace" (hesed) to the Israel of old, and he was not about to renege now.” [4]
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Responsorial Psalm: Psalm 85:2-4, 5-6, 7-8
R. (8a) Lord, show us your mercy and love.
You have favored, O LORD, your land;
you have brought back the captives of Jacob.
You have forgiven the guilt of your people;
you have covered all their sins.
You have withdrawn all your wrath;
you have revoked your burning anger.
R. Lord, show us your mercy and love.
Restore us, O God our savior,
and abandon your displeasure against us.
Will you be ever angry with us,
prolonging your anger to all generations?
R. Lord, show us your mercy and love.
Will you not instead give us life;
and shall not your people rejoice in you?
Show us, O LORD, your kindness,
and grant us your salvation.
R. Lord, show us your mercy and love.
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Commentary on Ps 85:2-4, 5-6, 7-8
Psalm 85 is a national lament. The psalmist, in these strophes, recalls with thanksgiving that God has returned the people to their land and restored the inheritance of Jacob. The song asks for forgiveness and mercy from God who alone grants salvation.
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Gospel: Matthew 12:46-50
While Jesus was speaking to the crowds,
his mother and his brothers appeared outside,
wishing to speak with him.
Someone told him, "Your mother and your brothers are standing outside,
asking to speak with you."
But he said in reply to the one who told him,
"Who is my mother? Who are my brothers?"
And stretching out his hand toward his disciples, he said,
"Here are my mother and my brothers.
For whoever does the will of my heavenly Father
is my brother, and sister, and mother."
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Commentary on Mt 12:46-50
In this selection from St. Matthew’s Gospel, Jesus emphasizes the importance of the family of faith over the biological family. It is likely a parallel to the situation found in Mark 3:21. It is important to note that the Catholic Church holds that Mary bore only one child, Jesus. The reference in this passage to “your brothers” (the word “brethren” is used in most other translations) refers to kinsmen, other relatives of the Blessed Mother and St. Joseph. Similarly, other scriptural references to Jesus’ relatives find this same interpretation issue. The Aramaic term for brother/sister referred to relationships within the extended family (see notes on Mark 3:31ff). In apocryphal literature, specifically the History of Joseph the Carpenter, it is indicated that Mary was Joseph’s second wife, his first having died previously. From this union, the document explains, Joseph had four sons and two daughters; Judas, Justus, James, and Simon. The names of the two daughters were Assia and Lydia. This is one more possibility driving the language of the Gospel.
In Galatians 1:19 we find: “But I did not see any other of the Apostles, only James the brother of the Lord.” “James the brother of the Lord: not one of the Twelve, but a brother of Jesus (see note on Mark 6:3). He played an important role in the Jerusalem church (see note on Galatians 2:9), the leadership of which he took over from Peter (Acts 12:17). Paul may have regarded James as an Apostle.” [5]
To further support this point, logic tells us that if Mary had other biological children, Jesus would not have entrusted her to St. John as he hung upon the cross. (John 19:26-27)
Jesus’ initial indication that the disciples are his family is clarified by the statement: “whoever does the will of my heavenly Father is my brother, and sister, and mother." Through his acceptance of the will of God, Jesus provides a natural continuation of our adoptive status as his brothers and sisters (Romans 8:29 ; 1 John 3:1).
CCC: Mt 12:49 764, 2233
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Reflection:
Today’s Gospel focuses our reflection on the importance of the faith community to which we belong. Jesus makes a very sweeping statement. He says that his family is not limited to his biological family, “his mother and brothers,” but rather those who join him in doing the will of the Heavenly Father.
Without getting into the sociological issues surrounding the development of group structures, we look at our own sphere of friends. If we are lucky, this sphere includes individuals who feel like extended family. They share major parts of our values and faith. If a person lacks a faith community, they generally associate with people who either share life experiences or a passion (e.g. people with whom we work or play).
Our true passions tend to yield our closest bonds of friendship. If we are deeply committed to our faith community, we generally find our closest friends are those who share that commitment. By the same token, if our passion is golf, our closest friends will be other golfers. If work is our life’s passion, our closest friends will be our co-workers. The larger numbers of links between us, the closer the ties become.
We ask ourselves, what importance do the bonds of friendship we forge have in our faith lives? The answer is, they are huge. The outward sign of our faith is rooted in our behaviors. Our behaviors tell the all those we meet what is important to us. If we dedicate our energies to forging friendships with individuals whose behaviors are hedonistic or self-destructive, what does that say about our own passions? If we devote our energy to improving our skill at some sport and ignore other aspects of familial or spiritual duty, what does that say about our commitments?
We do not recommend, as part of our reflection, the complete and myopic focus on our spiritual pursuits unless one feels called to either the priesthood or religious life. In those vocations, that kind of dedication will not twist one’s commitments out of balance. However, we do recommend a close look at where our closest bonds are formed, and if there is not some shared commitment to faith values, there may be room to rebalance our lives in that direction.
Pax
[1] The picture is “Christ on the Cross between Mary and St John“ by Albrecht Altdorfer, c. 1512.
[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] Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 17:33, p. 289.
[5] NAB footnote on Galatians 1:19.
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