The Baptism of the Lord
Lectionary: 21
Lectionary: 21
Thus says the LORD:
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.
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.
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.
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.
Thus says the LORD:
All you who are thirsty,
come to the water!
You who have no money,
come, receive grain and eat;
come, without paying and without cost,
drink wine and milk!
Why spend your money for what is not bread,
your wages for what fails to satisfy?
Heed me, and you shall eat well,
you shall delight in rich fare.
Come to me heedfully,
listen, that you may have life.
I will renew with you the everlasting covenant,
the benefits assured to David.
As I made him a witness to the peoples,
a leader and commander of nations,
so shall you summon a nation you knew not,
and nations that knew you not shall run to you,
because of the LORD, your God,
the Holy One of Israel, who has glorified you.
Seek the LORD while he may be found,
call him while he is near.
Let the scoundrel forsake his way,
and the wicked man his thoughts;
let him turn to the LORD for mercy;
to our God, who is generous in forgiving.
For my thoughts are not your thoughts,
nor are your ways my ways, says the LORD.
As high as the heavens are above the earth
so high are my ways above your ways
and my thoughts above your thoughts.
For just as from the heavens
the rain and snow come down
and do not return there
till they have watered the earth,
making it fertile and fruitful,
giving seed to the one who sows
and bread to the one who eats,
so shall my word be
that goes forth from my mouth;
my word shall not return to me void,
but shall do my will,
achieving the end for which I sent it.
All you who are thirsty,
come to the water!
You who have no money,
come, receive grain and eat;
come, without paying and without cost,
drink wine and milk!
Why spend your money for what is not bread,
your wages for what fails to satisfy?
Heed me, and you shall eat well,
you shall delight in rich fare.
Come to me heedfully,
listen, that you may have life.
I will renew with you the everlasting covenant,
the benefits assured to David.
As I made him a witness to the peoples,
a leader and commander of nations,
so shall you summon a nation you knew not,
and nations that knew you not shall run to you,
because of the LORD, your God,
the Holy One of Israel, who has glorified you.
Seek the LORD while he may be found,
call him while he is near.
Let the scoundrel forsake his way,
and the wicked man his thoughts;
let him turn to the LORD for mercy;
to our God, who is generous in forgiving.
For my thoughts are not your thoughts,
nor are your ways my ways, says the LORD.
As high as the heavens are above the earth
so high are my ways above your ways
and my thoughts above your thoughts.
For just as from the heavens
the rain and snow come down
and do not return there
till they have watered the earth,
making it fertile and fruitful,
giving seed to the one who sows
and bread to the one who eats,
so shall my word be
that goes forth from my mouth;
my word shall not return to me void,
but shall do my will,
achieving the end for which I sent it.
Responsorial PsalmPS 29:1-2, 3-4, 3, 9-10.
R. (11b) The Lord will bless his people with peace.
Give to the LORD, you sons of God,
give to the LORD glory and praise,
Give to the LORD the glory due his name;
adore the LORD in holy attire.
R. The Lord will bless his people with peace.
The voice of the LORD is over the waters,
the LORD, over vast waters.
The voice of the LORD is mighty;
the voice of the LORD is majestic.
R. The Lord will bless his people with peace.
The God of glory thunders,
and in his temple all say, “Glory!”
The LORD is enthroned above the flood;
the LORD is enthroned as king forever.
R. The Lord will bless his people with peace.
Give to the LORD, you sons of God,
give to the LORD glory and praise,
Give to the LORD the glory due his name;
adore the LORD in holy attire.
R. The Lord will bless his people with peace.
The voice of the LORD is over the waters,
the LORD, over vast waters.
The voice of the LORD is mighty;
the voice of the LORD is majestic.
R. The Lord will bless his people with peace.
The God of glory thunders,
and in his temple all say, “Glory!”
The LORD is enthroned above the flood;
the LORD is enthroned as king forever.
R. The Lord will bless his people with peace.
R. (3) You will draw water joyfully from the springs
of salvation.
God indeed is my savior;
I am confident and unafraid.
My strength and my courage is the LORD,
and he has been my savior.
With joy you will draw water
at the fountain of salvation.
R. You will draw water joyfully from the springs of salvation.
Give thanks to the LORD, acclaim his name;
among the nations make known his deeds,
proclaim how exalted is his name.
R. You will draw water joyfully from the springs of salvation.
Sing praise to the LORD for his glorious achievement;
let this be known throughout all the earth.
Shout with exultation, O city of Zion,
for great in your midst
is the Holy One of Israel!
R. You will draw water joyfully from the springs of salvation.
God indeed is my savior;
I am confident and unafraid.
My strength and my courage is the LORD,
and he has been my savior.
With joy you will draw water
at the fountain of salvation.
R. You will draw water joyfully from the springs of salvation.
Give thanks to the LORD, acclaim his name;
among the nations make known his deeds,
proclaim how exalted is his name.
R. You will draw water joyfully from the springs of salvation.
Sing praise to the LORD for his glorious achievement;
let this be known throughout all the earth.
Shout with exultation, O city of Zion,
for great in your midst
is the Holy One of Israel!
R. You will draw water joyfully from the springs of salvation.
Reading 2ACTS 10:34-38
Peter proceeded to
speak to those gathered
in the house of Cornelius, saying:
“In truth, I see that God shows no partiality.
Rather, in every nation whoever fears him and acts uprightly
is acceptable to him.
You know the word that he sent to the Israelites
as he proclaimed peace through Jesus Christ, who is Lord of all,
what has happened all over Judea,
beginning in Galilee after the baptism
that John preached,
how God anointed Jesus of Nazareth
with the Holy Spirit and power.
He went about doing good
and healing all those oppressed by the devil,
for God was with him.”
in the house of Cornelius, saying:
“In truth, I see that God shows no partiality.
Rather, in every nation whoever fears him and acts uprightly
is acceptable to him.
You know the word that he sent to the Israelites
as he proclaimed peace through Jesus Christ, who is Lord of all,
what has happened all over Judea,
beginning in Galilee after the baptism
that John preached,
how God anointed Jesus of Nazareth
with the Holy Spirit and power.
He went about doing good
and healing all those oppressed by the devil,
for God was with him.”
Beloved:
Everyone who believes that Jesus is the Christ is begotten by God,
and everyone who loves the Father
loves also the one begotten by him.
In this way we know that we love the children of God
when we love God and obey his commandments.
For the love of God is this,
that we keep his commandments.
And his commandments are not burdensome,
for whoever is begotten by God conquers the world.
And the victory that conquers the world is our faith.
Who indeed is the victor over the world
but the one who believes that Jesus is the Son of God?
This is the one who came through water and blood, Jesus Christ,
not by water alone, but by water and blood.
The Spirit is the one who testifies,
and the Spirit is truth.
So there are three that testify,
the Spirit, the water, and the blood,
and the three are of one accord.
If we accept human testimony,
the testimony of God is surely greater.
Now the testimony of God is this,
that he has testified on behalf of his Son.
Everyone who believes that Jesus is the Christ is begotten by God,
and everyone who loves the Father
loves also the one begotten by him.
In this way we know that we love the children of God
when we love God and obey his commandments.
For the love of God is this,
that we keep his commandments.
And his commandments are not burdensome,
for whoever is begotten by God conquers the world.
And the victory that conquers the world is our faith.
Who indeed is the victor over the world
but the one who believes that Jesus is the Son of God?
This is the one who came through water and blood, Jesus Christ,
not by water alone, but by water and blood.
The Spirit is the one who testifies,
and the Spirit is truth.
So there are three that testify,
the Spirit, the water, and the blood,
and the three are of one accord.
If we accept human testimony,
the testimony of God is surely greater.
Now the testimony of God is this,
that he has testified on behalf of his Son.
AlleluiaCF. MK 9:7
R. Alleluia, alleluia.
The heavens were opened and the voice of the Father thundered:
This is my beloved Son, listen to him.
R. Alleluia, alleluia.
The heavens were opened and the voice of the Father thundered:
This is my beloved Son, listen to him.
R. Alleluia, alleluia.
Or:CF. JN 1:29
R. Alleluia, alleluia.
John saw Jesus approaching him, and said:
Behold the Lamb of God who takes away the sin of the world.
R. Alleluia, alleluia.
John saw Jesus approaching him, and said:
Behold the Lamb of God who takes away the sin of the world.
R. Alleluia, alleluia.
GospelMK 1:7-11
This is what John
the Baptist proclaimed:
“One mightier than I is coming after me.
I am not worthy to stoop and loosen the thongs of his sandals.
I have baptized you with water;
he will baptize you with the Holy Spirit.”
It happened in those days that Jesus came from Nazareth of Galilee
and was baptized in the Jordan by John.
On coming up out of the water he saw the heavens being torn open
and the Spirit, like a dove, descending upon him.
And a voice came from the heavens,
“You are my beloved Son; with you I am well pleased.”
“One mightier than I is coming after me.
I am not worthy to stoop and loosen the thongs of his sandals.
I have baptized you with water;
he will baptize you with the Holy Spirit.”
It happened in those days that Jesus came from Nazareth of Galilee
and was baptized in the Jordan by John.
On coming up out of the water he saw the heavens being torn open
and the Spirit, like a dove, descending upon him.
And a voice came from the heavens,
“You are my beloved Son; with you I am well pleased.”
Scripture Study
January 11, 2015 The Baptism of the Lord
This Sunday, we celebrate the Baptism of the Lord which marks the
beginning of His public ministry. The event focuses on the revelation of Jesus
to the nation as Messiah by John the Baptizer who revealed Him to those who
were awaiting the fulfillment of God’s promises. In many ways, this is the same
celebration as last week when in the Epiphany, Jesus was revealed to
representatives of the Gentile world. The question first asked by John of why
he should baptize Jesus is a good one. Jesus is baptized not to show His need
of repentance but to show the extent of our need. Jesus’ baptism is another way
in which He chose to identify with us, not in our nobility but in our
sinfulness. By stepping into that stream Jesus stepped more deeply into our
humanity. Later He would continue this identification with sinners by sharing
meals with them. With this celebration, the Christmas Season ends although the
echoes of the revelation theme will continue in the Gospel reading for next
Sunday. Ordinary Time begins after Evening Prayer on this day.
First Reading: Isaiah 55: 1-11
1 All you who are
thirsty,
come to the water!
You who have no money,
come, receive grain and eat;
Come, without paying and without cost,
drink wine and milk!
come to the water!
You who have no money,
come, receive grain and eat;
Come, without paying and without cost,
drink wine and milk!
2 Why spend your
money for what is not bread;
your wages for what fails to satisfy?
Heed me, and you shall eat well,
you shall delight in rich fare.
your wages for what fails to satisfy?
Heed me, and you shall eat well,
you shall delight in rich fare.
3 Come to me
heedfully,
listen, that you may have life.
I will renew with you the everlasting covenant,
the benefits assured to David.
listen, that you may have life.
I will renew with you the everlasting covenant,
the benefits assured to David.
4 As I made him a
witness to the peoples,
a leader and commander of nations,
a leader and commander of nations,
5 So shall you
summon a nation you knew not,
and nations that knew you not shall run to you,
Because of the LORD, your God,
the Holy One of Israel, who has glorified you.
and nations that knew you not shall run to you,
Because of the LORD, your God,
the Holy One of Israel, who has glorified you.
6 Seek the LORD
while he may be found,
call him while he is near.
call him while he is near.
7 Let the scoundrel
forsake his way,
and the wicked man his thoughts;
Let him turn to the LORD for mercy;
to our God, who is generous in forgiving.
and the wicked man his thoughts;
Let him turn to the LORD for mercy;
to our God, who is generous in forgiving.
8 For my thoughts
are not your thoughts,
nor are your ways my ways, says the LORD.
nor are your ways my ways, says the LORD.
9 As high as the
heavens are above the earth,
so high are my ways above your ways
and my thoughts above your thoughts.
so high are my ways above your ways
and my thoughts above your thoughts.
10 For just as from
the heavens
the rain and snow come down
And do not return there
till they have watered the earth,
making it fertile and fruitful,
Giving seed to him who sows
and bread to him who eats,
the rain and snow come down
And do not return there
till they have watered the earth,
making it fertile and fruitful,
Giving seed to him who sows
and bread to him who eats,
11 So shall my word
be
that goes forth from my mouth;
It shall not return to me void,
but shall do my will,
achieving the end for which I sent it.
that goes forth from my mouth;
It shall not return to me void,
but shall do my will,
achieving the end for which I sent it.
NOTES on First Reading:
* 55:1-13 These verses form a glorious finale to the to the
section of Isaiah (Isa 40:1-55:13) known as Deutero-Isaiah or Second Isaiah. It
includes a reference to almost every major theme found in the section blended
together.
* 55:1-3 These verses which begin the finale are a symbolic
invitation where God’s salvation is freely extended to his people and to all
nations. Verses 1-2 are a long series of imperatives in the style of Jewish wisdom
literature (Prov 9:1-5, Sirach 24:;18-20). The ritual meal is extended into the
lives of the people. The banquet is an important biblical symbol of God’s care
for Israel. See Exod 12 and Exod 24:5, 11.
* 55:2 The benefits assured to David will be renewed. See Isaiah
12:3 and John 7:37. The prophet has placed the covenant promises which God made
to David in terms of promises to Israel. By everlasting covenant is not meant a
covenant beginning now and lasting forever but rather, a covenant that constantly
brings promises of the far distant past into fulfillment in the everlasting
present.
* 55:6 The phrase, “seek the Lord,” is usually used to call people
to worship at the sanctuary but here it urges Israel to find the Lord
elsewhere. There is a strong reference back to Jer 29:10-14 which accentuates
the move away from the sanctuary.
* 55:8-9 God has been described as transcendent and hidden in Isa
45:15, yet He is near enough to be grieved by sin as in Isa 43:24. God and His
ways are far beyond our understanding. Regardless of our abilities and desires,
in the end, we must let God be God because we are incapable of even
understanding His plan for us.
* 55:10-11 Like the rain and snow, the word comes gently from God,
not remaining suspended between heaven and earth, but soaking the earth and
being drawn back to God. God’s Spirit is infused into human beings and brings
forth divine fruits. The writer of this passage (often called Deutero-Isaiah)
explains world history as being the result of the omnipotent presence of the
word of God. See Wis 8:1; 2 Cor 9:10; John 6:32,35. For Deutero-Isaiah God’s
word is not so much a message as it is an event, especially an event as
perceived from within the mystery of Israel’s salvation.
OR
Alternate First Reading: Isaiah 42:1-4, 6-7
1 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,
2 Not crying out, not shouting,
not making his voice heard in the street.
3 A bruised reed he shall not break,
and a smoldering wick he shall not quench,
4 Until he establishes justice on the earth;
the coast lands will wait for his teaching.
6 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,
7 To open the eyes of the blind,
to bring out prisoners from confinement,
and from the dungeon, those who live in darkness.
my chosen one with whom I am pleased,
Upon whom I have put my spirit;
he shall bring forth justice to the nations,
2 Not crying out, not shouting,
not making his voice heard in the street.
3 A bruised reed he shall not break,
and a smoldering wick he shall not quench,
4 Until he establishes justice on the earth;
the coast lands will wait for his teaching.
6 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,
7 To open the eyes of the blind,
to bring out prisoners from confinement,
and from the dungeon, those who live in darkness.
NOTES on Alternate First Reading:
* 42:1-4 This is the first of Isaiah’s Four Servant of the Lord
Songs. The other three are 49:1-7; 50:4-11; 52:13-53:12. All four of them are
poems and are usually set as poetry in English translations as they are here in
the NAB. Over the years many individuals and groups have been proposed for the
role of the unnamed servant: historical Israel, ideal Israel, Old Testament
historical characters before or during the lifetime of the prophet, the prophet
himself. Christian tradition has always seen the fulfillment of these
prophecies in Jesus Christ.
* 42:1 The spirit was promised to the Messianic king in Isa 11:1
and to the entire Messianic community in Joel 3. The New Testament interprets
this as having occurred at the Baptism of Jesus, Mark 1:11 and the
transfiguration, Matt 17:5.
* 42:2-3 The servant accomplishes his mission quietly. To cry out
meant to be one in special need. He stands quiet and strong instead. Not
breaking the bruised reed or quenching a smoldering wick is a reference to
extraordinary mercy and respect for others. He even recognizes the strength in
the weakness of others. The NAB omits the last part of verse 3, “he will
introduce justice effectively” and the first part of verse 4, “he will never
fail nor be discouraged” although the Jerusalem Bible leaves it in as do most of
the translations that follow the Hebrew text rather than the Greek.
* 42:4 Coast lands was sometimes used for apostate Israelites
scattered throughout the general population of Babylon. Often it referred to
the lands of the Mediterranean or to the pagan lands of the west. In either
case they are called to conversion.
*42:5 This verse is skipped over in the reading as given above.
* 42:6 To be given “as a covenant to the people and a light to the
nations” goes far beyond the realm of the office of any king, prophet, or
priest in usual Old Testament usage. Here the grandeur of the promises speaks
of an exceptional personage in the role of the servant.
* 42:7 People must recognize their blindness and imprisonment
before they can be cured or freed. These ideas help to explain Isa 6:9-10.
Second Reading: 1 John 5:1-9
1 Everyone who
believes that Jesus is the Christ is begotten by God, and everyone who loves
the father loves (also) the one begotten by him. 2 In this way we
know that we love the children of God when we love God and obey his
commandments. 3 For the love of God is this, that we keep his commandments.
And his commandments are not burdensome, 4 for whoever is
begotten by God conquers the world. And the victory that conquers the world is
our faith. 5 Who (indeed) is the victor over the world but the one who
believes that Jesus is the Son of God?
6 This is the one
who came through water and blood, Jesus Christ, not by water alone, but by
water and blood. The Spirit is the one that testifies, and the Spirit is truth. 7 So there are three
that testify, 8 the Spirit, the water, and the blood, and the three are of
one accord. 9 If we accept human testimony, the testimony of God is surely
greater. Now the testimony of God is this, that he has testified on behalf of
his Son.
NOTES on Second Reading:
* 5:1-12 Much of 1 John deals with a schism in one of the
Johannine communities. The author instructs the remaining members be faithful
and loving toward one another. In this section the letter presents a final
argument against the dissidents.
* 5:1-5 Here the writer links the theme of faith in Jesus as the
Son of God with the love command of Jesus.
* 5:1 A conventional maxim of the time is used to tie love of God
to the love of fellow Christians from 4:20-21.
* 5:4 The victory over the world was won when Christians were
converted (2:13,14). The word of God or the “anointing” that it carries is the
source of this victory (4:4) won by Jesus.
* 5:6-12 This section expands the affirmation that belief is the
source of eternal life in two directions: Belief must include His coming in
water and in blood. Belief in the Son is grounded in God’s own testimony. John
1:31-32, John the Baptist testifies that revelation of Jesus as preexistent Son
was linked to the descent of the Spirit and to Baptism (1 John 5:7 refers to
testimony by the Spirit). Jesus’ sending is associated with the boundless gift
of the Spirit (John 3:34; 7:38- 39). The stress that is laid on the blood may
indicate that the dissidents acknowledged salvation as stemming from the Spirit
and water (Baptism) but did not appreciate the role of the crucifixion. John
19:35 is often speculated to have been inserted in order to emphasize that this
conviction about the death of Jesus goes back to the “beloved disciple.”
* 5:9 The claim that God, Himself, testifies to Jesus has its roots
in the controversies of the Fourth Gospel where those who reject Jesus’
testimony about His relationship with the Father are confronted with lists of
witnesses (Jn 5:31-40; 8:14-19).
* 5:10 There are a number of ways in which this can be said to be
so. God is responsible for a believing response in each individual (John 6:44;
10:3-4). The Spirit, dwelling within the community, serves as a witness (John
14:16) and also empowers the community to witness to the world (John 15:26-27).
* 5:12 The idea that the Son was sent to give life to those who
believe runs throughout the Gospel of John as a major theme (Jn 3:36; 5:24, 26;
6:57; 20:31).
OR
Alternate Second Reading: Acts 10:34-38
34 Then Peter
proceeded to speak and said, “In truth, I see that God shows no partiality. 35 Rather, in every
nation whoever fears him and acts uprightly is acceptable to him. 36 You know the word
(that) he sent to the Israelites as he proclaimed peace through Jesus Christ,
who is Lord of all, 37 what has happened all over Judea, beginning in Galilee after
the baptism that John preached, 38 how God anointed Jesus of Nazareth with the holy Spirit and
power. He went about doing good and healing all those oppressed by the devil,
for God was with him.
NOTES on Alternate Second Reading:
* 10:34-43 Peter’s speech to the household of Cornelius is
probably fairly typical of early Christian preaching to Gentiles. For this
speech Luke has taken material that was already part of the still young
Christian tradition and reworked it to some extent. It is full of Luke’s
universalist themes and language.
* 10:35 God’s choice of Israel to be the special people of God so
that He might reveal Himself to the world did not mean that He withheld divine
favor from all the other peoples of the earth. All peoples of the world are
loved by God.
* 10:36-43 This speech has the ring of Luke speaking more directly
to his Christian readers rather than Peter speaking to the household of
Cornelius, as is indicated by the opening words, “You know.” The speech traces
the continuity between the preaching and teaching of Jesus of Nazareth and the
proclamation of Jesus by the early Christians. The emphasis on this divinely
ordained continuity (Acts 10:41) is meant to assure Luke’s readers of the
fidelity of Christian tradition to the words and deeds of Jesus.
* 10:38 The early church saw the ministry of Jesus as an integral
part of God’s revelation. For this reason they were interested in conserving
the historical substance of the ministry of Jesus. Under the inspiration of the
Holy Spirit this tradition led to the writing and preservation of the four
gospels. The passion and urgency in the tone of the remaining verses (up to 44)
of this speech clearly show the depth of this desire to pass on the teaching of
Jesus.
Gospel Reading: Mark 1:7-11
7 And this is what
he proclaimed: “One mightier than I is coming after me. I am not worthy to
stoop and loosen the thongs of his sandals. 8 I have baptized
you with water; he will baptize you with the holy Spirit.”
9 It happened in
those days that Jesus came from Nazareth of Galilee and was baptized in the
Jordan by John. 10 On coming up out of the water he saw the heavens being torn
open and the Spirit, like a dove, descending upon him. 11 And a voice came
from the heavens, “You are my beloved Son; with you I am well pleased.”
NOTES on Gospel:
* 1:7 Loosing the sandals of the teacher was the one thing that
even a student was not allowed to do for his Master but only a slave was to do.
* 1:8 Note the difference between John’s Baptism in verse 4 and
Jesus’ Baptism in verse 8. John emphasizes the sinfulness of the people while
Jesus emphasizes the action of God in those very same sinful people.
* 1:9 Nazareth had no reason for existing except to service the
Roman garrison located nearby. At the time of Jesus it was well established but
not all that ancient like the many other places spoken of in the gospels. It
was seen by the more “pious” Jews as being essentially the “red light district”
for the nearby Roman soldiers. Hence Nathanael says what he said in Joh 1:46.
The baptism of Jesus is an identification of Jesus with humanity, “while we
were still sinners” (Rom 5:8).
* 1:10 Immediately is one of Mark’s favorite words; he uses it
constantly. The opening of the heavens and the intervention of God is an event
that is longed for in the Old Testament. See Isa 64:1; Isa 63:19. For “Spirit
resting on Him” see Isa 11:1 and the following verses. This is the same Spirit
as in Num 11:16-30; Jud 6:34; and 1 Sam 16:13.
* 1:11 “Beloved” – “agapetos” may be translated as beloved or as
only. It may also be intended as an echo of Isaac in Gen 22:2.
The Voice says “Son”- not simply Messiah but Son. This is why John said he was not worthy to loosen the strap of His sandal.
The Voice says “Son”- not simply Messiah but Son. This is why John said he was not worthy to loosen the strap of His sandal.
Meditation: The Spirit descends upon the Father's
beloved Son
Why did Jesus, the Sinless One, submit himself to John's
baptism? John preached a baptism of repentance for the forgiveness of sins
(Luke 3:3) - of which Jesus had no need. However, in this humble submission we
see a foreshadowing of the "baptism" of his bloody death upon the
cross. Jesus' baptism is the acceptance and the beginning of his mission as
God's suffering Servant (Isaiah 53). He allowed himself to be numbered among
sinners. Jesus submitted himself entirely to his Father's will. Out of love he
consented to this baptism of death for the remission of our sins. Do you know
the joy of trust and submission to God?
The Father proclaimed his entire delight in his Son and spoke
audibly for all to hear. The Holy Spirit, too, was present as he anointed Jesus
for his ministry which began that day as he rose from the waters of the Jordan
River. Jesus will be the source of the Spirit for all who come to believe in
him. At his baptism the heavens were opened and the waters were sanctified by
the descent of Jesus and the Holy Spirit, signifying the beginning of a new
creation.
How can we enter into the mystery of Jesus' humble
self-abasement and baptism? Gregory of Nazianzus, a seventh century Church
father tells us:
"Let us be buried with Christ by Baptism to rise with him;
let us go down with him to be raised with him; and let us rise with him to be
glorified with him."
Do you want to see your life transformed by the love and power
of Jesus Christ? And do you want to become a more effective instrument of the
Gospel of peace, mercy, and righteousness? Examine Jesus' humility and ask the
Holy Spirit to forge this same attitude in your heart. As you do, heaven will
open for you as well. The Lord Jesus is ever ready to renew us in his Holy
Spirit and to anoint us for mission. We are called to be "light" and
"salt" to those around us. The Lord wants his love and truth to shine
through us that others may see the goodness and truth of God's message of
salvation. Ask the Lord Jesus to fill you with his Holy Spirit that you may
radiate the joy of the Gospel to those around you.
"Lord Jesus, fill me with your Holy Spirit and inflame my
heart with the joy of the Gospel. May I find joy in seeking to please you just
as you found joy in seeking to please your Father."
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To Go Up, We Must
Lower Ourselves
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January 11, 2015. Feast of the Baptism of the Lord
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Mark 1: 7-11
This is what John the Baptist proclaimed: “One mightier than I
is coming after me. I am not worthy to stoop and loosen the thongs of his
sandals. I have baptized you with water; he will baptize you with the Holy
Spirit.” It happened in those days that Jesus came from Nazareth of Galilee
and was baptized in the Jordan by John. On coming up out of the water he saw
the heavens being torn open and the Spirit, like a dove, descending upon him.
And a voice came from the heavens, “You are my beloved Son; with you I am
well pleased.”
Introductory Prayer: My heavenly Father, you made me out of your
infinite love. Even though I have failed to love you as a good child should,
still you send me gift upon gift. You sent your Son to redeem me and to make
me one with you, in and through your Son. You and your only beloved Son sent
your Spirit of Love and Truth, the Holy Spirit, to dwell in my heart, mind
and body. I wish to open my heart and eyes to all that you have done for me
and continue to do for me, and to love you in return, growing in generosity
with you, your Church and all of your children.
Petition: Lord, bless me with authentic interior poverty.
1. Humility, the Springboard to Heaven: Christ lowered
himself from heaven so we could see him. John said he was not worthy to stoop
down and untie the sandals of Jesus. Because he was humble, John recognized
who he was and who Jesus was. We, however, tend to raise ourselves above
others in our minds and actions. Until we recognize Jesus for who he is, as
John did, we will not be able to understand our Lord, who humbled himself and
took on our lowly nature so that we might see the dignity of man and the
holiness of God – who is humble.
2. The Cleansing Power of Grace: John poured the
muddy Jordan water upon Christ’s head. As it dripped down his sacred head and
body, something happened to that water: the Spirit of God entered it. No
longer would baptism consist merely of water poured over a body; now it would
cleanse the soul and fill it with everlasting life. What was muddy is now the
instrument of purity. Divinity enters humanity. Christ wants us to open our
hearts and minds to him, to his grace, to his life, and to his mission. To do
so we must experience our intense need for him, our own spiritual poverty and
the unsurpassed wealth of the gifts Our Lord longs to pour into our souls. Am
I deeply conscious of my need for God’s grace in my soul? Am I able to turn
to him and humbly ask for this?
3. Lord, Strip Me of the Things of this World: The heavens were
torn asunder, and the voice of the Father thundered from the sky above. John
stood in awe as he watched the Holy Spirit descend upon the Son of Man, the
Son of God. He who was not fit to untie the Lord’s sandal baptized him, and
his eyes were opened. He saw that holiness is not of this world. The things
of this world are of no value before almighty God. Our pride, vanity and
disordered sensuality blind us from seeing the beauty of a meek and humble
heart. If we are meek and humble of heart, we will hear God say, “You are my
beloved child; with you I am well pleased.”
Conversation with Christ: Lord Jesus, you know when I stand and
when I fall. Help me to let go of the things of this world, so I will fall
more madly in love with you. You are my strength and my hope; may you be my
love.
Resolution: Today I will set aside an extra 10 to 15 minutes to pray
with you, Lord Jesus, to speak to you heart-to-heart.
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FEAST OF THE BAPTISM OF THE LORD
SUNDAY, JANUARY 11, MARK 1:7-11
(Isaiah 42:1-4, 6-7; Psalm 29; Acts 10: 34-38)
KEY VERSE: "You are my beloved Son; with you I am well pleased" (v.11).
TO KNOW: The baptism of Jesus is another "epiphany," or divine manifestation. The word baptism comes from a Greek word (baptizo), which means to plunge, or to become submerged in water. Christian baptism is very different from Jewish ritual washings or cleansings, which were self-administered and could be repeated many times. Christian baptism is administered by another person and happens only once in a lifetime. At the heart of Christian baptism is dying to one way of living and then rising to a whole new way of life. In baptism, the elect are plunged into the death and resurrection of Christ (Ro 6:3-5). By submitting to baptism Jesus embraced our full humanity. God's beloved Son sanctified the foul waters of our sinfulness by his divine presence (2 Cor 5:21). Just as God's favor rested on Jesus, all God's children are beloved sons and daughters.
TO LOVE: Father, Son and Holy Spirit, fill me with grace to do your work on earth.
TO SERVE: Do I understand my own baptismal promises so I can share them with others?
NOTE: The Feast of the Baptism of the Lord brings the Christmas season to a close. Baptism forgives all sin and incorporates one in the life of the Trinity. Believers are given a share in the divine nature. In addition, baptism makes one a member of the body of Christ and of the visible manifestation of that body, the Church, and provides for us a share in the mission of Jesus. Water is the main symbolic element that conveys the sacrament of baptism, along with the words, "I baptize you in the name of the Father, and of the Son, and of the Holy Spirit." That triple immersing in the water symbolizes dying to the old self. Coming up out of the water corresponds to being born as a new person in Christ (Catechism of the Catholic Church. p.1239-40).
SUNDAY, JANUARY 11, MARK 1:7-11
(Isaiah 42:1-4, 6-7; Psalm 29; Acts 10: 34-38)
KEY VERSE: "You are my beloved Son; with you I am well pleased" (v.11).
TO KNOW: The baptism of Jesus is another "epiphany," or divine manifestation. The word baptism comes from a Greek word (baptizo), which means to plunge, or to become submerged in water. Christian baptism is very different from Jewish ritual washings or cleansings, which were self-administered and could be repeated many times. Christian baptism is administered by another person and happens only once in a lifetime. At the heart of Christian baptism is dying to one way of living and then rising to a whole new way of life. In baptism, the elect are plunged into the death and resurrection of Christ (Ro 6:3-5). By submitting to baptism Jesus embraced our full humanity. God's beloved Son sanctified the foul waters of our sinfulness by his divine presence (2 Cor 5:21). Just as God's favor rested on Jesus, all God's children are beloved sons and daughters.
TO LOVE: Father, Son and Holy Spirit, fill me with grace to do your work on earth.
TO SERVE: Do I understand my own baptismal promises so I can share them with others?
NOTE: The Feast of the Baptism of the Lord brings the Christmas season to a close. Baptism forgives all sin and incorporates one in the life of the Trinity. Believers are given a share in the divine nature. In addition, baptism makes one a member of the body of Christ and of the visible manifestation of that body, the Church, and provides for us a share in the mission of Jesus. Water is the main symbolic element that conveys the sacrament of baptism, along with the words, "I baptize you in the name of the Father, and of the Son, and of the Holy Spirit." That triple immersing in the water symbolizes dying to the old self. Coming up out of the water corresponds to being born as a new person in Christ (Catechism of the Catholic Church. p.1239-40).
ORDINARY TIME
Ordinary Time is called "ordinary" because the weeks are numbered. The Latin word ordinalis, which refers to numbers in a series, stems from the Latin word ordo, from which we get the English word “order.” Thus, Ordinary Time is in fact the ordered life of the Church—the period in which we live our lives neither in feasting (as in the Christmas and Easter seasons) or in penance (as in Advent and Lent), but in watchfulness and expectation of the Second Coming of Christ. There are two times in which we are in Ordinary Time: the 28 weeks of Ordinary Time after Easter and the five weeks of Ordinary Time after Christmas. However, this varies depending upon when Easter falls in a particular year. The actual number of weeks of Ordinary Time in any given year can total 33 or 34.
Ordinary Time is called "ordinary" because the weeks are numbered. The Latin word ordinalis, which refers to numbers in a series, stems from the Latin word ordo, from which we get the English word “order.” Thus, Ordinary Time is in fact the ordered life of the Church—the period in which we live our lives neither in feasting (as in the Christmas and Easter seasons) or in penance (as in Advent and Lent), but in watchfulness and expectation of the Second Coming of Christ. There are two times in which we are in Ordinary Time: the 28 weeks of Ordinary Time after Easter and the five weeks of Ordinary Time after Christmas. However, this varies depending upon when Easter falls in a particular year. The actual number of weeks of Ordinary Time in any given year can total 33 or 34.
MINUTE MEDITATIONS
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It’s Your Choice
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St. Paul taught that the only way for you not to recognize God’s
existence is if you don’t want to recognize His existence. If someone denies
the existence of God, the problem is found in the person, not in God.
January
11
Blessed William Carter
(d. 1584)
Blessed William Carter
(d. 1584)
Born in London, William Carter entered the printing business at an
early age. For many years he served as apprentice to well-known Catholic
printers, one of whom served a prison sentence for persisting in the Catholic
faith. William himself served time in prison following his arrest for
"printing lewd [i.e., Catholic] pamphlets" as well as possessing
books upholding Catholicism.
But even
more, he offended public officials by publishing works that aimed to keep
Catholics firm in their faith. Officials who searched his house found various
vestments and suspect books, and even managed to extract information from
William's distraught wife. Over the next 18 months William remained in prison,
suffering torture and learning of his wife's death.
He was
eventually charged with printing and publishing the Treatise of Schisme,
which allegedly incited violence by Catholics and which was said to have been
written by a traitor and addressed to traitors. While William calmly placed his
trust in God, the jury met for only 15 minutes before reaching a verdict of
"guilty." William, who made his final confession to a priest who was
being tried alongside him, was hanged, drawn and quartered the following day:
January 11, 1584.
He was
beatified in 1987.
Comment:
It didn’t pay to be Catholic in Elizabeth I’s realm. In an age when religious diversity did not yet seem possible, it was high treason, and practicing the faith was dangerous. William gave his life for his efforts to encourage his brothers and sisters to keep up the struggle. These days, our brothers and sisters also need encouragement—not because their lives are at risk, but because many other factors besiege their faith. They look to us.
It didn’t pay to be Catholic in Elizabeth I’s realm. In an age when religious diversity did not yet seem possible, it was high treason, and practicing the faith was dangerous. William gave his life for his efforts to encourage his brothers and sisters to keep up the struggle. These days, our brothers and sisters also need encouragement—not because their lives are at risk, but because many other factors besiege their faith. They look to us.
LECTIO DIVINA:
THE BAPTISM OF THE LORD (B)
Lectio:
Sunday, January 11, 2015
Immersed in Christ, aware of the gift received,
sent into the world
Mark 1:7-11
sent into the world
Mark 1:7-11
1. Opening prayer
Holy Spirit, you who breathed on the waters of creation and guided the steps of Moses in the desert, come today upon us and immerse us in you, so that our every step and thought may be directed towards Christ as we listen to his Word.
Dwell within us, Spirit of the Father, and guide us to the truth of ourselves and to the knowledge of the Son of God who redeems us and makes us one with him, so that the Father may be well pleased with us too. Amen.
Holy Spirit, you who breathed on the waters of creation and guided the steps of Moses in the desert, come today upon us and immerse us in you, so that our every step and thought may be directed towards Christ as we listen to his Word.
Dwell within us, Spirit of the Father, and guide us to the truth of ourselves and to the knowledge of the Son of God who redeems us and makes us one with him, so that the Father may be well pleased with us too. Amen.
2. The Gospel
a) A key to the reading:
Even Christ, in his human journey, had to gradually grow in the knowledge of his identity and of the task, in human history, entrusted to him by the Father.
The baptism in the Jordan marks this growing in awareness and launches Jesus beyond the borders of his land, Galilee, into a universal mission and into a dimension where he shares the human condition, until then unimaginable for him and for his prophets: it is God himself who "descends" to be by the side of human beings, even though aware of their weaknesses, to allow them to "climb" to the Father and give them access to communion with Him. The "pleasure" of the Father that Jesus hears in the Spirit will go with him always on his earthly journey, making him constantly aware of the joyful love of Him who sent him into the world.
Even Christ, in his human journey, had to gradually grow in the knowledge of his identity and of the task, in human history, entrusted to him by the Father.
The baptism in the Jordan marks this growing in awareness and launches Jesus beyond the borders of his land, Galilee, into a universal mission and into a dimension where he shares the human condition, until then unimaginable for him and for his prophets: it is God himself who "descends" to be by the side of human beings, even though aware of their weaknesses, to allow them to "climb" to the Father and give them access to communion with Him. The "pleasure" of the Father that Jesus hears in the Spirit will go with him always on his earthly journey, making him constantly aware of the joyful love of Him who sent him into the world.
b) The test:
7 In the course of his preaching John said, 'After me is coming someone who is more powerful than me, and I am not fit to kneel down and undo the strap of his sandals. 8 I have baptised you with water, but he will baptise you with the Holy Spirit.'
9 It was at this time that Jesus came from Nazareth in Galilee and was baptised in the Jordan by John. 10 And at once, as he was coming up out of the water, he saw the heavens torn apart and the Spirit, like a dove, descending on him. 11 And a voice came from heaven, 'You are my Son, the Beloved; my favour rests on you.'
7 In the course of his preaching John said, 'After me is coming someone who is more powerful than me, and I am not fit to kneel down and undo the strap of his sandals. 8 I have baptised you with water, but he will baptise you with the Holy Spirit.'
9 It was at this time that Jesus came from Nazareth in Galilee and was baptised in the Jordan by John. 10 And at once, as he was coming up out of the water, he saw the heavens torn apart and the Spirit, like a dove, descending on him. 11 And a voice came from heaven, 'You are my Son, the Beloved; my favour rests on you.'
3. A time of silence,
interior as well as exterior, to open our hearts and allow space
for the Word of God to enter into us.
4. The Word given to us:
* The baptism: purification rites by means of bathing or ablutions were quite
common as a daily practice among the Jews at the time of Jesus (cf Mk 7:1-4),
also among the Essenes of Qumran.
The word baptism indicates a bath, a complete immersion in water, and comes from the verb baptizo, rarely used in the Greek Old Testament because of a negative nuance in its meaning: immerse, submerge, annihilate (by drowning or sinking in water). The only time we do not find this negative note is in 2Kings 5:14: the healing of Naaman, which comes about by means of a series of baths in the Jordan at the command of Elisha. It is from this event that the positive use of the word comes in later times.
The word baptism indicates a bath, a complete immersion in water, and comes from the verb baptizo, rarely used in the Greek Old Testament because of a negative nuance in its meaning: immerse, submerge, annihilate (by drowning or sinking in water). The only time we do not find this negative note is in 2Kings 5:14: the healing of Naaman, which comes about by means of a series of baths in the Jordan at the command of Elisha. It is from this event that the positive use of the word comes in later times.
* The baptism of John: is characteristic of the practice (so much so that it becomes
known by his name (cf Mk 1:4). It takes up existing practices and adds some new
ones. John works in an unnamed place along the Jordan and baptizes in the
flowing water of the river, not in specified places and in waters prepared for
the rite. The conversion and penance demanded by him (Mk 1:4) are more on the
moral than on the ritual level (cf Lk 3:8) and the rite, which signified such
an existential change (bath and confession of sins), took place only once in a
lifetime. Moreover, John clearly says that his baptism is only the preparation
for a more radical purifying event, directly connected with the final judgment
of God: "baptism in the spirit" and "in fire" (cf Mk 1:7-8,
Mt 1:2-3).
The people of Judea and Jerusalem greatly welcomed John’s preaching, so much so that large crowds went to him to be baptized (Mk 1:5), as Joseph Flavius also narrates: it is the evident realisation of the prophetic word recalled by Mark in 1:2-3.
The people of Judea and Jerusalem greatly welcomed John’s preaching, so much so that large crowds went to him to be baptized (Mk 1:5), as Joseph Flavius also narrates: it is the evident realisation of the prophetic word recalled by Mark in 1:2-3.
* Jesus and John at the Jordan: John knows quite well that he is not the Messiah and to be
very inferior in dignity to him, and yet he is called to prepare for his now
imminent coming (Mk 1:7-8). All the Gospels speak of this awareness, emphasised
by the use of the verb in the past for his baptism and in the future for the
baptism of the Messiah. This reflects the care that the first Christian
communities took to show that Christian baptism was superior to John’s baptism,
as also Jesus, the Christ, was superior to John the Baptist (cf Mk 3:14; Jn
1:26-34).
* Baptism in the Spirit: it is the eschatological baptism promised by the prophets (cf
Joel 3:1-5), connected with the fire of the judgment or also under the form of
sprinkling (cf Ez 36:25). Jesus receives this baptism soon after and his
baptism will be the source and model of the baptism of the Christians. Thus the
Christian community is founded on the gift of the Holy Spirit.
* Jesus came from Nazareth: Jesus stands out among the great crowd of Jewish penitents (cf
Mk1:5), because he comes from an area where only echoes of the penitential
preaching of the Baptist had reached, Galilee (Mk 1:9). For Mark this is an
important place: Jesus begins his activities there and is well received; after
Easter, it is there that the disciples meet him (16:7) and understand him fully
and it is from there that they will leave for their mission (16:20). In the
light of what Mark says immediately after the voice from heaven, Jesus is not
only "stronger" than John, but has a nature far superior to that of
John. And yet he went down among those who admitted being sinners, without being
afraid of suffering any diminution of his dignity (cf Phil 2:6-7); he is
"the light that shines in the darkness" (cf Jn 1:5).
The second Gospel does not report the reasons for which Jesus goes to receive the baptism of penance, even though the event is one of the most historically reliable among those narrated in the Gospels. What primarily interests the Evangelist is the divine revelation that comes after the baptism of Jesus.
The second Gospel does not report the reasons for which Jesus goes to receive the baptism of penance, even though the event is one of the most historically reliable among those narrated in the Gospels. What primarily interests the Evangelist is the divine revelation that comes after the baptism of Jesus.
* He saw the heavens torn apart: this is not a kind of special revelation for
Jesus alone. The heavens, literally, "rip themselves open", in answer
to Isaiah’s invocation: "If you would tear the heavens open and come
down" (Is 63:19b). Thus, after a time of separation, a completely new phase
begins in the communication between God and humankind: this new relationship is
confirmed and becomes definitive with the redemptive death of Jesus, when the
veil of the Temple was "torn" (cf Mk 15:38) as though a hand from
heaven had struck it. Besides, the Easter of the death and resurrection is the
"baptism wished for" by Jesus (cf Lk 12:50).
* The Spirit descending on him: Jesus "ascends" from the water of the river and
immediately after, the heavens open and the Spirit "descends" and
rests on him. While from now on the period of waiting for the Spirit is over
and the direct way that unites God and humankind is reopened, Mark shows that
Jesus is the only possessor of the Spirit who consecrates him Messiah, makes
him fully aware of being God-Son, dwells in him and sustains him in the mission
willed by the Father.
According to Mark, the Spirit glides over Jesus like a dove. We meet the dove in the story of Noah and the dove is also connected to the waters and the work of God in the world (cf Gen 8:8-12). Elsewhere, the dove is used as a reminder of fidelity and thus of the permanence of the gift, for its faithfulness in returning to the place from which it departed (cf Ct 2:14; Jn 1:33-34). The Spirit rests permanently on Jesus and takes possession of him. In this passage of Mark we could also see a reference to the "breathing of the spirit of God over the waters" of creation (Gen 1:2). With Jesus, a "new creation" really begins (cf Mt 19:38; 2Cor 5:17; Gal 6:15).
According to Mark, the Spirit glides over Jesus like a dove. We meet the dove in the story of Noah and the dove is also connected to the waters and the work of God in the world (cf Gen 8:8-12). Elsewhere, the dove is used as a reminder of fidelity and thus of the permanence of the gift, for its faithfulness in returning to the place from which it departed (cf Ct 2:14; Jn 1:33-34). The Spirit rests permanently on Jesus and takes possession of him. In this passage of Mark we could also see a reference to the "breathing of the spirit of God over the waters" of creation (Gen 1:2). With Jesus, a "new creation" really begins (cf Mt 19:38; 2Cor 5:17; Gal 6:15).
* A voice came from heaven: with the coming of Jesus, communication between God and
humankind is restored. It is not a matter of what the rabbis called "the
daughter of the voice", an incomplete substitution of the prophetic word,
but a matter of direct communication between Father and Son.
* Came…saw descending…was heard: we must admire the condescension of the
Trinity that "stoops down" towards humankind, descends to
the Jordan in Jesus to be baptised like so many sinners, descends upon
Jesus in the Spirit for the sake of his self-awareness and his mission and descends in
the voice of the Father to confirm his sonship.
* You are my Son, the Beloved; my favour rests on you: Mark may have deliberately wanted to recall
several passages of the Old Testament in order to emphasise, at least by
allusion, the importance of the many nuances of the divine words.
First of all, we recall Isaiah 42: 1 " Here is my servant whom I uphold, my chosen one in whom my soul delights. I have endowed him with my spirit that he may bring true justice to the nations". It is JHWH whom introduces his faithful servant. Here, however, the title of "servant" is not used but that of "son", weaving the prophetic text with a psalm of royal and messianic investiture: "He has told me, ‘You are my son, today I have become your father’" (Ps 2:7). The Evangelist (as also the other synoptic) thus allows the nature of the human-divine identity of Jesus to appear – and his mission.
First of all, we recall Isaiah 42: 1 " Here is my servant whom I uphold, my chosen one in whom my soul delights. I have endowed him with my spirit that he may bring true justice to the nations". It is JHWH whom introduces his faithful servant. Here, however, the title of "servant" is not used but that of "son", weaving the prophetic text with a psalm of royal and messianic investiture: "He has told me, ‘You are my son, today I have become your father’" (Ps 2:7). The Evangelist (as also the other synoptic) thus allows the nature of the human-divine identity of Jesus to appear – and his mission.
* You are my Son, the Beloved: In the light of the Paschal faith, Mark could certainly not
have meant this revelation as that God was adopting the man Jesus. The voice
from heaven is a confirmation of a special relationship already in existence
between Jesus and the Father. The title Son of God is attributed to Jesus in
the very first verse of Mark and again at the end of the passion when the
centurion says, "In truth this man was a son of God" (Mk 1:1; 15:39).
However, this title recurs in various forms and frequently (cf 3:11; 5:7; 9:7;
14:61). For Mark, the title "Son of God" is specially relevant for an
understanding of the person of Jesus and for a full profession of faith; it is
so important, that eventually it was the proper name given to Jesus by
Christians, by which they meant to proclaim the essential elements of their own
faith in Him (cf Rom 1:4): the Messiah king, the eschatological saviour, the
man who had a special relationship with the divine, the one risen from the
dead, the second Person of the Trinity.
The fact that the voice from heaven calls him "chosen", "beloved" (as will be repeated at the Transfiguration in 5:7 and 12:6) emphasises the completely unique relationship of the Father with Jesus, so special that it overshadows the other relationships between human beings and God, even the privileged ones. Jacob too, like Jesus, is the "only and chosen" son (cf Gen 22:2) and he is not spared the agony of a violent death (cf Heb 5:7).
The fact that the voice from heaven calls him "chosen", "beloved" (as will be repeated at the Transfiguration in 5:7 and 12:6) emphasises the completely unique relationship of the Father with Jesus, so special that it overshadows the other relationships between human beings and God, even the privileged ones. Jacob too, like Jesus, is the "only and chosen" son (cf Gen 22:2) and he is not spared the agony of a violent death (cf Heb 5:7).
* My favour rests on you: these words emphasise yet once more the messianic election of
Jesus, fruit of the Father’s benevolence that thus shows his absolute
preference for the Son in whom he finds joy and satisfaction (cf Is 42:1),
while Jesus, obedient to the Father, begins his mission of bringing humanity
back to the Father (cf Mk 1:38).
5. A few questions
to give our reflection and actions direction:
a) Like us, Jesus lives a stage in life, he goes from the
"hidden life" to his "public life". We are passing from the
Christmas season to "ordinary" time. These are the times for us to
realise our mission, which consists in our daily commitment (often hard and
usually dry) to express in life our awareness that God the Son is with
us as our brother and saviour, by using the gifts received in baptism. Am
I aware of the mission entrusted to me by the Father? Am I able to express this
mission in my everyday life or do I limit myself to special occasions?
b) Our baptism made us "children of God in the Son". God is also well pleased with us and we too are his "chosen" (cf 1Jn 2, 7, 3, 2:21, etc.). Am I aware of the love with which the Father looks at me and relates to me? Am I able to respond to this love with the simplicity and docility of Jesus?
c) Our passage contains a manifestation of the Trinity in action. The Spirit descends upon Jesus, the Father speaks to his Son and thus opens a new way of communicating with us human beings.How is my prayer? To whom do I usually pray? Do I remember that I too am "immersed" in the Trinity and that for me too "the heavens tear themselves open"?
b) Our baptism made us "children of God in the Son". God is also well pleased with us and we too are his "chosen" (cf 1Jn 2, 7, 3, 2:21, etc.). Am I aware of the love with which the Father looks at me and relates to me? Am I able to respond to this love with the simplicity and docility of Jesus?
c) Our passage contains a manifestation of the Trinity in action. The Spirit descends upon Jesus, the Father speaks to his Son and thus opens a new way of communicating with us human beings.How is my prayer? To whom do I usually pray? Do I remember that I too am "immersed" in the Trinity and that for me too "the heavens tear themselves open"?
6. Psalm 20
Let us pray this Psalm, aware of being chosen by the Father and
that the Father is by our side always with great tenderness of heart.
The Lord answer you in the day of trouble!
The name of the God of Jacob protect you!
May he send you help from the sanctuary,
and give you support from Zion!
May he remember all your offerings,
and regard with favour your burnt sacrifices!
May he grant you your heart's desire,
and fulfil all your plans!
May we shout for joy over your victory,
and in the name of our God set up our banners!
May the Lord fulfil all your petitions!
Now I know that the Lord will help his anointed;
he will answer him from his holy heaven
with mighty victories by his right hand.
Some boast of chariots, and some of horses;
but we boast of the name of the Lord our God.
They will collapse and fall;
but we shall rise and stand upright.
Give victory to the king, O Lord;
answer us when we call.
The name of the God of Jacob protect you!
May he send you help from the sanctuary,
and give you support from Zion!
May he remember all your offerings,
and regard with favour your burnt sacrifices!
May he grant you your heart's desire,
and fulfil all your plans!
May we shout for joy over your victory,
and in the name of our God set up our banners!
May the Lord fulfil all your petitions!
Now I know that the Lord will help his anointed;
he will answer him from his holy heaven
with mighty victories by his right hand.
Some boast of chariots, and some of horses;
but we boast of the name of the Lord our God.
They will collapse and fall;
but we shall rise and stand upright.
Give victory to the king, O Lord;
answer us when we call.
7. Closing prayer
The liturgical context is excellent for an understanding and for
praying this Gospel. We, therefore, take up the preface to convey our prayer to
God:
Father, in Christ’s baptism in the Jordan, you worked signs and wonders
to manifest the mystery of the new washing (our baptism).
Your voice was heard from heaven
to awaken faith in the presence among us
of the Word made man.
Your Spirit was seen as a dove resting upon him
and consecrated your Servant
with priestly, prophetic and royal anointing,
so that all would recognise him as the Messiah,
sent to bring to the poor
the good news of salvation.
Grant that we may thank and glorify you
for this priceless gift,
for having sent to us your Son, our brother and teacher.
Let your kind gaze rest upon us
and grant that we may bring you joy in all our actions,
Forever and ever.
Father, in Christ’s baptism in the Jordan, you worked signs and wonders
to manifest the mystery of the new washing (our baptism).
Your voice was heard from heaven
to awaken faith in the presence among us
of the Word made man.
Your Spirit was seen as a dove resting upon him
and consecrated your Servant
with priestly, prophetic and royal anointing,
so that all would recognise him as the Messiah,
sent to bring to the poor
the good news of salvation.
Grant that we may thank and glorify you
for this priceless gift,
for having sent to us your Son, our brother and teacher.
Let your kind gaze rest upon us
and grant that we may bring you joy in all our actions,
Forever and ever.
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