Fourth Sunday in Ordinary Time
Lectionary: 72
Lectionary: 72
The word of the LORD came to me, saying:
Before I formed you in the womb I knew you,
before you were born I dedicated you,
a prophet to the nations I appointed you.
But do you gird your loins;
stand up and tell them
all that I command you.
Be not crushed on their account,
as though I would leave you crushed before them;
for it is I this day
who have made you a fortified city,
a pillar of iron, a wall of brass,
against the whole land:
against Judah's kings and princes,
against its priests and people.
They will fight against you but not prevail over you,
for I am with you to deliver you, says the LORD.
Before I formed you in the womb I knew you,
before you were born I dedicated you,
a prophet to the nations I appointed you.
But do you gird your loins;
stand up and tell them
all that I command you.
Be not crushed on their account,
as though I would leave you crushed before them;
for it is I this day
who have made you a fortified city,
a pillar of iron, a wall of brass,
against the whole land:
against Judah's kings and princes,
against its priests and people.
They will fight against you but not prevail over you,
for I am with you to deliver you, says the LORD.
Responsorial
PsalmPS 71:1-2, 3-4, 5-6,
15-17
R. (cf. 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.
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.
Reading 2 1 COR 12:31—13:13
Brothers and sisters:
Strive eagerly for the greatest spiritual gifts.
But I shall show you a still more excellent way.
If I speak in human and angelic tongues,
but do not have love,
I am a resounding gong or a clashing cymbal.
And if I have the gift of prophecy,
and comprehend all mysteries and all knowledge;
if I have all faith so as to move mountains,
but do not have love, I am nothing.
If I give away everything I own,
and if I hand my body over so that I may boast,
but do not have love, I gain nothing.
Love is patient, love is kind.
It is not jealous, it is not pompous,
It is not inflated, it is not rude,
it does not seek its own interests,
it is not quick-tempered, it does not brood over injury,
it does not rejoice over wrongdoing
but rejoices with the truth.
It bears all things, believes all things,
hopes all things, endures all things.
Love never fails.
If there are prophecies, they will be brought to nothing;
if tongues, they will cease;
if knowledge, it will be brought to nothing.
For we know partially and we prophesy partially,
but when the perfect comes, the partial will pass away.
When I was a child, I used to talk as a child,
think as a child, reason as a child;
when I became a man, I put aside childish things.
At present we see indistinctly, as in a mirror,
but then face to face.
At present I know partially;
then I shall know fully, as I am fully known.
So faith, hope, love remain, these three;
but the greatest of these is love.
Strive eagerly for the greatest spiritual gifts.
But I shall show you a still more excellent way.
If I speak in human and angelic tongues,
but do not have love,
I am a resounding gong or a clashing cymbal.
And if I have the gift of prophecy,
and comprehend all mysteries and all knowledge;
if I have all faith so as to move mountains,
but do not have love, I am nothing.
If I give away everything I own,
and if I hand my body over so that I may boast,
but do not have love, I gain nothing.
Love is patient, love is kind.
It is not jealous, it is not pompous,
It is not inflated, it is not rude,
it does not seek its own interests,
it is not quick-tempered, it does not brood over injury,
it does not rejoice over wrongdoing
but rejoices with the truth.
It bears all things, believes all things,
hopes all things, endures all things.
Love never fails.
If there are prophecies, they will be brought to nothing;
if tongues, they will cease;
if knowledge, it will be brought to nothing.
For we know partially and we prophesy partially,
but when the perfect comes, the partial will pass away.
When I was a child, I used to talk as a child,
think as a child, reason as a child;
when I became a man, I put aside childish things.
At present we see indistinctly, as in a mirror,
but then face to face.
At present I know partially;
then I shall know fully, as I am fully known.
So faith, hope, love remain, these three;
but the greatest of these is love.
Brothers and sisters:
Love is patient, love is kind.
It is not jealous, it is not pompous,
it is not inflated, it is not rude,
it does not seek its own interests,
it is not quick-tempered, it does not brood over injury,
it does not rejoice over wrongdoing but rejoices with the truth.
It bears all things, believes all things,
hopes all things, endures all things.
Love never fails.
If there are prophecies, they will be brought to nothing;
if tongues, they will cease;
if knowledge, it will be brought to nothing.
For we know partially and we prophesy partially,
but when the perfect comes, the partial will pass away.
When I was a child, I used to talk as a child,
think as a child, reason as a child;
when I became a man, I put aside childish things.
At present we see indistinctly, as in a mirror,
but then face to face.
At present I know partially;
then I shall know fully, as I am fully known.
So faith, hope, love remain, these three;
but the greatest of these is love.
Love is patient, love is kind.
It is not jealous, it is not pompous,
it is not inflated, it is not rude,
it does not seek its own interests,
it is not quick-tempered, it does not brood over injury,
it does not rejoice over wrongdoing but rejoices with the truth.
It bears all things, believes all things,
hopes all things, endures all things.
Love never fails.
If there are prophecies, they will be brought to nothing;
if tongues, they will cease;
if knowledge, it will be brought to nothing.
For we know partially and we prophesy partially,
but when the perfect comes, the partial will pass away.
When I was a child, I used to talk as a child,
think as a child, reason as a child;
when I became a man, I put aside childish things.
At present we see indistinctly, as in a mirror,
but then face to face.
At present I know partially;
then I shall know fully, as I am fully known.
So faith, hope, love remain, these three;
but the greatest of these is love.
AlleluiaLK 4:18
R. Alleluia,
alleluia.
The Lord sent me to bring glad tidings to the poor,
to proclaim liberty to captives.
R. Alleluia, alleluia.
The Lord sent me to bring glad tidings to the poor,
to proclaim liberty to captives.
R. Alleluia, alleluia.
GospelLK 4:21-30
Jesus began speaking in the synagogue, saying:
"Today this Scripture passage is fulfilled in your hearing."
And all spoke highly of him
and were amazed at the gracious words that came from his mouth.
They also asked, "Isn't this the son of Joseph?"
He said to them, "Surely you will quote me this proverb,
'Physician, cure yourself,' and say,
'Do here in your native place
the things that we heard were done in Capernaum.'"
And he said, "Amen, I say to you,
no prophet is accepted in his own native place.
Indeed, I tell you,
there were many widows in Israel in the days of Elijah
when the sky was closed for three and a half years
and a severe famine spread over the entire land.
It was to none of these that Elijah was sent,
but only to a widow in Zarephath in the land of Sidon.
Again, there were many lepers in Israel
during the time of Elisha the prophet;
yet not one of them was cleansed, but only Naaman the Syrian."
When the people in the synagogue heard this,
they were all filled with fury.
They rose up, drove him out of the town,
and led him to the brow of the hill
on which their town had been built,
to hurl him down headlong.
But Jesus passed through the midst of them and went away.
"Today this Scripture passage is fulfilled in your hearing."
And all spoke highly of him
and were amazed at the gracious words that came from his mouth.
They also asked, "Isn't this the son of Joseph?"
He said to them, "Surely you will quote me this proverb,
'Physician, cure yourself,' and say,
'Do here in your native place
the things that we heard were done in Capernaum.'"
And he said, "Amen, I say to you,
no prophet is accepted in his own native place.
Indeed, I tell you,
there were many widows in Israel in the days of Elijah
when the sky was closed for three and a half years
and a severe famine spread over the entire land.
It was to none of these that Elijah was sent,
but only to a widow in Zarephath in the land of Sidon.
Again, there were many lepers in Israel
during the time of Elisha the prophet;
yet not one of them was cleansed, but only Naaman the Syrian."
When the people in the synagogue heard this,
they were all filled with fury.
They rose up, drove him out of the town,
and led him to the brow of the hill
on which their town had been built,
to hurl him down headlong.
But Jesus passed through the midst of them and went away.
Meditation:
Jesus' power to heal and cleanse
Do
you believe that God wants to act with power in your life today? Power to set
you free from sin and hurtful desires, fear and oppression. Throughout the
Scriptures we see God performing mighty acts to save his people from death and
destruction - from Noah's ark that spared his family from the flood of
wickedness that had spread across the land to Moses and the Israelites who
crossed through the parting waters of the Red Sea as they fled the armies of
Pharoah their slave Master and oppressor.
Throughout
the Gospel accounts Jesus praised individuals who put their faith in God as
they remembered the great and wonderful deeds he had performed time and again.
Jesus even praised outsiders - non-Jews and pagans from other lands who had
heard about the mighty deeds of the God of Israel. One example Jesus mentioned
was Naaman the pagan army commander from Syria who was afflicted with leprosy -
a debilitating skin disease that slowly ate away the flesh (2 Kings 5:1-15).
Naaman's slave-girl was a young Jewish woman who had faith in God and
compassion for Naaman her master. She urged him to seek healing from Elisha,
the great prophet of Israel.When Naaman went to the land of Israel to seek a
cure for his leprosy, the prophet Elisha instructed him to bathe seven times in
the Jordan river. Namaan was indignant at first, but then repented and followed
the prophet's instructions. In doing so he was immediately restored in body and
spirit.
Healing
the leprosy of soul and body
What is the significance of Naaman's healing for us? Ephrem the Syrian (306-373 AD), an early Christian teacher from Edessa, tells us that Naaman's miraculous healing at the River Jordan, prefigures the mystery of the healing which is freely granted to all nations of the earth by our Lord Jesus through the regenerating waters of baptism and renewal in the Holy Spirit(Titus 3:5).
What is the significance of Naaman's healing for us? Ephrem the Syrian (306-373 AD), an early Christian teacher from Edessa, tells us that Naaman's miraculous healing at the River Jordan, prefigures the mystery of the healing which is freely granted to all nations of the earth by our Lord Jesus through the regenerating waters of baptism and renewal in the Holy Spirit(Titus 3:5).
"Therefore
Naaman was sent to the Jordan as to the remedy capable to heal a human being.
Indeed, sin is the leprosy of the soul, which is not perceived by the senses,
but intelligence has the proof of it, and human nature must be delivered from
this disease by Christ's power which is hidden in baptism. It was necessary
that Naaman, in order to be purified from two diseases, that of the soul and
that of the body, might represent in his own person the purification of all the
nations through the bath of regeneration, whose beginning was in the river
Jordan, the mother and originator of baptism." (commentary ON THE
SECOND BOOK OF KINGS 5.10-1)
Jesus
told Nicodemus, "unless one is born of water and the Spirit, he cannot
enter the kingdom of God" (John 3:5). The Lord Jesus wants to renew in
each one of us the gift of faith and the regenerating power of baptism and the
Holy Spirit (Titus 3:5) which cleanses us of the leprosy of sin and makes us
"newborn" sons and daughters of God.
Confronting
the sin of indifference and unbelief
When Jesus first proclaimed the good news of God's kingdom to his own townspeople at Nazareth (Luke 4:23-27), he did not hesitate to confront them with their sin of indifference and unbelief. He startled his listeners in the synagogue at Nazareth with a seeming rebuke that no prophet or servant of God could receive honor among his own people. He then angered them when he complimented Gentiles (non-Jews) who had shown more faith in God than the "chosen ones" of Israel. Some who despised the Gentiles (non-Jews) even spoke of them as "fuel for the fires of hell." Jesus' praise for "outsiders" offended the ears of his own people because they were blind-sighted to God's merciful plan of redemption for all the nations. The word of rebuke spoken by Jesus was met with indignation and hostility. The Nazarenes forcibly threw him out of their town and would have done him physical harm had he not stopped them.
When Jesus first proclaimed the good news of God's kingdom to his own townspeople at Nazareth (Luke 4:23-27), he did not hesitate to confront them with their sin of indifference and unbelief. He startled his listeners in the synagogue at Nazareth with a seeming rebuke that no prophet or servant of God could receive honor among his own people. He then angered them when he complimented Gentiles (non-Jews) who had shown more faith in God than the "chosen ones" of Israel. Some who despised the Gentiles (non-Jews) even spoke of them as "fuel for the fires of hell." Jesus' praise for "outsiders" offended the ears of his own people because they were blind-sighted to God's merciful plan of redemption for all the nations. The word of rebuke spoken by Jesus was met with indignation and hostility. The Nazarenes forcibly threw him out of their town and would have done him physical harm had he not stopped them.
We
all stand in need of God's grace and merciful help every day and every moment
of our lives. Scripture tells us that "the steadfast love of the Lord
never ceases, his mercies never come to an end; they are new every
morning" (Lamentations 3:22-23). God gives grace to the humble who seek
him with expectant faith and with a repentant heart that wants to be made whole
and clean again.
The
Lord Jesus will set us free from every sinful habit and every harmful way of
relating to our neighbor, if we allow him to cleanse and heal us. If we want to
walk in freedom and grow in love and holiness, then we must humbly renounce our
sinful ways and submit to Christ's instruction and healing discipline in our
lives. Scripture tells us that the Lord disciplines us for our good
that we may share his holiness (Hebrews 12:10). Do you want the Lord
Jesus to set you free and make you whole again? Ask him to show you the way to
walk in his healing love and truth.
"Lord
Jesus, teach me to love your ways that I may be quick to renounce sin and
wilfulness in my life. Make me whole and clean again that I may delight to do
your will."
A
Daily Quote from the early church fathers: Could anyone refuse to love our
God?, by Augustine, Bishop of Hippo, 354-430 A.D.
"These
words having been read to the assembled people, all eyes focused on Jesus,
wondering perhaps how he could read without having been taught. The Israelites
used to say that the prophecies concerning Christ were fulfilled, either in the
persons of some of their more glorious kings or at least in the holy prophets.
They did not correctly understand what was written about him, so they missed
the true direction and traveled down another path. He carefully guards against
error by saying, 'This day is this prophecy fulfilled in your ears,' that they
might not again misinterpret the present prophecy. He expressly set himself
before them in these words, as the person spoken of in the prophecy. It was he
who preached the kingdom of heaven to the heathen. They were poor, having
nothing - not God, not law, not prophets. Rather, he preached it to all who
were without spiritual riches. He set the captives free; having overthrown the
apostate tyrant Satan, he shed the divine and spiritual light on those whose
heart was darkened. This is why he said, 'I come as a light in this world '
(John 12:46).' It was he who took the chains of sin off of those whose heart
was crushed by them. He clearly showed that there is a life to come, and
sinners denounced in just judgment. Finally, it was he who preached the
acceptable year of the Lord, the year in which the Savior’s proclamation was
made. By the acceptable year I think is meant his first coming, and by the day
of restitution the day of judgment. (excerpt from COMMENTARY ON LUKE,
HOMILY 12)
4th Sunday in Ordinary Time – Cycle C
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Jeremiah 1:4-5, 17-19
Jeremiah is the second of the four great prophets of Israel; a contemporary of Zephaniah, Nahum, and Habakkuk. He was born in the last part of the reign of Manasseh, about 645 years before the birth of Jesus and almost a century after Isaiah.
Called by God to be a prophet at the age of 19, he remained unmarried and celibate by order of Yahweh (Jeremiah 16:2). For more than 40 years, up to his death, he remained faithful to his vocation and prophesied until after the fall of Jerusalem in 587/586 B.C.
In the 52 chapters of this book, oracles alternate with passages of history which confirm and illustrate the prophecies. The book as we have it does not follow a chronological or other order because it is, as Saint Jerome described, more a collection of writings than a book in the proper sense. These writings consist of a series of warnings and threats of divine retribution for the unfaithfulness of the chosen people and also for the behavior of the neighboring peoples.
Our reading for today comes from the prologue which gives an account of his calling. It is a dialog between Yahweh and Jeremiah.
4 The word of the LORD came to me thus: 5 Before I formed you
The verb yâsar refers primarily to the modeling of pottery. Genesis 2:7-8 depicts God as a potter and the verb took on the technical meaning “to create” (See also Isaiah 64:8; Jeremiah 18:6; Romans 9:20).
in the womb
After Jeremiah, it became an accepted idea that God Himself forms the child in its mother’s womb; the significance is that God knows man and stands as his unique master from the very first moment of his existence (see Job 10:8-12; Psalm 139:13).
I knew you,
The verb yâdà does not refer exclusively to an intellectual knowledge; it involves as well an action of the will and sensibility.
before you were born I dedicated you,
The verb qâdas can also be translated “to sanctify” or “to consecrate.” The basic meaning refers to separation for divine service. Jeremiah was set aside by God for his prophetic mission.
a prophet to the nations I appointed you.
More than just Judah. Former prophets were also concerned with the neighboring countries for two main reasons:
1) The history of the chosen people was always closely mingled with the history of the entire Near East; and
2) The prophets had a keen sense of the ruling power of Yahweh over the universe – He was the God of all history.
17 But do you gird your loins;
The girding of loins points to the promptness in the accomplishment of an order (1 Kings 18:46), immediate preparation for combat (Job 38:3; 40:7), or immediate action (Exodus 12:11).
stand up and tell them all that I command you. Be not crushed on their account, as though I would leave you crushed before them; 18 For it is I this day who have made you a fortified city, A pillar of iron, a wall of brass, against the whole land:
The same imagery is used in Ezekiel’s call (Ezekiel 3:8-9). Those who will have to encounter such a firm man of God are the leaders of Judah, both political and religious, and their subjects. The prophets must have steadfast strength.
Against Judah’s kings and princes, against its priests and people. 19 They will fight against you, but not prevail over you, for I am with you to deliver you, says the LORD.
2nd Reading - 1 Corinthians 12:31-13:13
Our second reading this week continues from where we left off last week when we heard the Christian community (the Church) compared to the human body, and that no one part is more important than another as all parts serve to make the common good. Now we go on to discuss the gifts of the Holy Spirit.
12:31 Strive eagerly for the greatest spiritual gifts. But I shall show you a still more excellent way. 13:1 If I speak in human and angelic tongues
All possible tongues. The allusion is to the gift of tongues. The rabbis had speculated on the language of angels.
“Paul chooses speaking in tongues as his example because the Corinthians thought that it was the greatest of the gifts. This was because it had been given to the apostles on the day of Pentecost, before any of the others. The tongues of angels are those which are perceived by the mind, not by the ear.” [Saint Theodoret of Cyr (ca. A.D. 445), Interpretation of the Fourteen Epistles of Paul 251] but do not have love,
Supernatural love; what theologians term the virtue of charity. Agape as opposed to philia (brotherly love/friendship) or eros (sexual passion).
I am a resounding gong or a clashing cymbal. 2 And if I have the gift of prophecy and comprehend all mysteries and all knowledge; if I have all faith so as to move mountains but do not have love, I am nothing. 3 If I give away everything I own, and if I hand my body over so that I may boast but do not have love, I gain nothing. 4 Love is patient, love is kind. It is not jealous, (love) is not pompous, it is not inflated, 5 it is not rude, it does not seek its own interests, it is not quick-tempered, it does not brood over injury,
Is not resentful or does not plot evil.
6 it does not rejoice over wrongdoing but rejoices with the truth..
Truth is justice, moral rightness.
“Cast off the sullenness of an angry man which you are evincing by your silence, and regain joy in your heart, peace toward your like-minded brothers and sisters, and zeal and solicitude for the preservation of the churches of the Lord.” [Saint Basil the Great (between A.D. 357-378), Letter (no.65) to Atarbius
“Love hates what is unjust and rejoices in what is good and honorable.” [Saint Theodoret of Cyr (ca. A.D. 445), Interpretation of the Fourteen Epistles of Paul 253]
7 It bears all things, believes all things, hopes all things, endures all things. 8 Love never fails. If there are prophecies, they will be brought to nothing; if tongues, they will cease; if knowledge, it will be brought to nothing. 9 For we know partially and we prophesy partially, 10 but when the perfect comes, the partial will pass away. 11 When I was a child, I used to talk as a child, think as a child, reason as a child; when I became a man, I put aside childish things.
Charity is eternal but the gifts are transitory. There will be no need or use for them in heaven, just as a man has no use for the toys of his childhood.
12 At present we see indistinctly, as in a mirror, but then face to face.
The hope of all is to see God face to face. Although God is with us on earth, we can’t see his face. Even Moses couldn’t see God face to face in this world (Exodus 32:20). In a mirror we have an indirect vision of an object; we don’t see the object itself, but its reflection.
At present I know partially; then I shall know fully, as I am fully known.
In heaven I will be granted everything, just as God knows everything now.
13 So faith, hope, love remain, these three; but the greatest of these is love.
Of the three theological virtues, love (charity) is the most important.
“Charity is the bond of brotherhood, the foundation of peace, the steadfastness and firmness of unity. It is greater than both hope and faith. It excels both good works and suffering of the faith. As an eternal virtue, it will abide with us forever in the kingdom of heaven.” [Saint Cyprian of Carthage (A.D. 256), The Advantage of Patience 15]
Gospel - Luke 4:21-30
Of all the books in the Bible, 73 in all, only 2 were not written by Jews: Luke and Acts. Both of these were written by Luke, a Syrian convert and disciple of Paul.
Last week’s Gospel reading was from the beginning of Jesus’ public ministry when He went to His home town, Nazareth, and in the synagogue read from the scroll of Isaiah. Today’s reading continues this event in His life.
21 Jesus began speaking in the synagogue, saying:] “Today
Luke’s theme is fulfillment of promise. The waiting is over; the Messiah has arrived.
this scripture passage
Isaiah 61:1-2
is fulfilled in your hearing.” 22 And all spoke highly of him and were amazed at the gracious words that came from his mouth.
They showed admiration and astonishment at His charm and eloquence.
They also asked, “Isn’t this the son of Joseph?”
Luke has recorded the virginal conception of Jesus (Luke 1:26-38), but Mary is the wife of Joseph and the normal reaction attributes Jesus to Joseph. The hearers, probably relatives, know Jesus as the son of Joseph and have watched Him grow up and think of Him only as human.
23 He said to them, “Surely you will quote me this proverb, ‘Physician, cure yourself,’ and say,
‘Do here in your native place the things that we heard were done in Capernaum.’”
This phrase is future tense. Jesus doesn’t go to Capernaum in this Gospel until the verse immediately after today’s reading. However, in the Gospel of John, Jesus visits Capernaum immediately after the wedding feast at Cana, before clearing the temple and meeting with Nicodemus. Assuming for a moment that this was the actual chronology, then it would show that although the people of Nazareth at first listened to Jesus readily, they were superficial and in their pride, they felt hurt that Jesus, their fellow townsman (if not relative), had not worked in Nazareth the wonders He worked elsewhere. They presume they have a special entitlement and they demand that He perform miracles to satisfy their vanity, not to change their hearts.
24 And he said, “Amen,
This phrase always introduces a solemn declaration uttered only by Jesus in the Gospels (in the Revised Standard Version: Matthew 30 times, Mark 13 times, Luke 7 times, John 25 times; in the New American Bible: Matthew 31 times, Mark 14 times, Luke 6 times, John 24 times).
I say to you, no prophet is accepted in his own native place. 25 Indeed, I tell you, there were many widows in Israel in the days of Elijah when the sky was closed for three and a half years and a severe famine spread over the entire land. 26 It was to none of these that Elijah was sent, but only to a widow in Zarephath in the land of Sidon.
Elijah and the drought (1 Kings 17-18)
27 Again, there were many lepers in Israel during the time of Elisha the prophet; yet not one of them was cleansed, but only Naaman the Syrian.”
Elisha and the curing of Naaman (2 Kings 5). Like Elijah and Elisha, Jesus will eventually direct His apostles beyond Judaism to the entire Gentile world. Jesus performs no miracles for the Nazorians, but instead reproaches them. One needs to be well disposed of miracles are to lead to faith and these people are not.
28 When the people in the synagogue heard this, they were all filled with fury. 29 They rose up, drove him out of the town, and led him to the brow of the hill on which their town had been built, to hurl him down headlong.
The language used in this episode is very similar to that used to describe the rejection of Stephen (Acts 7:58) and of Paul (Acts 13:50). Jesus’ attitude has so wounded the pride of his fellow townspeople that they are ready to kill him.
30 But he passed through the midst of them and went away.
Jesus doesn’t flee but walks away majestically, leaving the crowd paralyzed. As on other occasions men do Him no harm; it was by God’s decree that He died on the cross (see John 18:32; John 3:14; Matthew 20:19) when His hour had come.
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Jeremiah 1:4-5, 17-19
Jeremiah is the second of the four great prophets of Israel; a contemporary of Zephaniah, Nahum, and Habakkuk. He was born in the last part of the reign of Manasseh, about 645 years before the birth of Jesus and almost a century after Isaiah.
Called by God to be a prophet at the age of 19, he remained unmarried and celibate by order of Yahweh (Jeremiah 16:2). For more than 40 years, up to his death, he remained faithful to his vocation and prophesied until after the fall of Jerusalem in 587/586 B.C.
In the 52 chapters of this book, oracles alternate with passages of history which confirm and illustrate the prophecies. The book as we have it does not follow a chronological or other order because it is, as Saint Jerome described, more a collection of writings than a book in the proper sense. These writings consist of a series of warnings and threats of divine retribution for the unfaithfulness of the chosen people and also for the behavior of the neighboring peoples.
Our reading for today comes from the prologue which gives an account of his calling. It is a dialog between Yahweh and Jeremiah.
4 The word of the LORD came to me thus: 5 Before I formed you
The verb yâsar refers primarily to the modeling of pottery. Genesis 2:7-8 depicts God as a potter and the verb took on the technical meaning “to create” (See also Isaiah 64:8; Jeremiah 18:6; Romans 9:20).
in the womb
After Jeremiah, it became an accepted idea that God Himself forms the child in its mother’s womb; the significance is that God knows man and stands as his unique master from the very first moment of his existence (see Job 10:8-12; Psalm 139:13).
I knew you,
The verb yâdà does not refer exclusively to an intellectual knowledge; it involves as well an action of the will and sensibility.
before you were born I dedicated you,
The verb qâdas can also be translated “to sanctify” or “to consecrate.” The basic meaning refers to separation for divine service. Jeremiah was set aside by God for his prophetic mission.
a prophet to the nations I appointed you.
More than just Judah. Former prophets were also concerned with the neighboring countries for two main reasons:
1) The history of the chosen people was always closely mingled with the history of the entire Near East; and
2) The prophets had a keen sense of the ruling power of Yahweh over the universe – He was the God of all history.
17 But do you gird your loins;
The girding of loins points to the promptness in the accomplishment of an order (1 Kings 18:46), immediate preparation for combat (Job 38:3; 40:7), or immediate action (Exodus 12:11).
stand up and tell them all that I command you. Be not crushed on their account, as though I would leave you crushed before them; 18 For it is I this day who have made you a fortified city, A pillar of iron, a wall of brass, against the whole land:
The same imagery is used in Ezekiel’s call (Ezekiel 3:8-9). Those who will have to encounter such a firm man of God are the leaders of Judah, both political and religious, and their subjects. The prophets must have steadfast strength.
Against Judah’s kings and princes, against its priests and people. 19 They will fight against you, but not prevail over you, for I am with you to deliver you, says the LORD.
2nd Reading - 1 Corinthians 12:31-13:13
Our second reading this week continues from where we left off last week when we heard the Christian community (the Church) compared to the human body, and that no one part is more important than another as all parts serve to make the common good. Now we go on to discuss the gifts of the Holy Spirit.
12:31 Strive eagerly for the greatest spiritual gifts. But I shall show you a still more excellent way. 13:1 If I speak in human and angelic tongues
All possible tongues. The allusion is to the gift of tongues. The rabbis had speculated on the language of angels.
“Paul chooses speaking in tongues as his example because the Corinthians thought that it was the greatest of the gifts. This was because it had been given to the apostles on the day of Pentecost, before any of the others. The tongues of angels are those which are perceived by the mind, not by the ear.” [Saint Theodoret of Cyr (ca. A.D. 445), Interpretation of the Fourteen Epistles of Paul 251] but do not have love,
Supernatural love; what theologians term the virtue of charity. Agape as opposed to philia (brotherly love/friendship) or eros (sexual passion).
I am a resounding gong or a clashing cymbal. 2 And if I have the gift of prophecy and comprehend all mysteries and all knowledge; if I have all faith so as to move mountains but do not have love, I am nothing. 3 If I give away everything I own, and if I hand my body over so that I may boast but do not have love, I gain nothing. 4 Love is patient, love is kind. It is not jealous, (love) is not pompous, it is not inflated, 5 it is not rude, it does not seek its own interests, it is not quick-tempered, it does not brood over injury,
Is not resentful or does not plot evil.
6 it does not rejoice over wrongdoing but rejoices with the truth..
Truth is justice, moral rightness.
“Cast off the sullenness of an angry man which you are evincing by your silence, and regain joy in your heart, peace toward your like-minded brothers and sisters, and zeal and solicitude for the preservation of the churches of the Lord.” [Saint Basil the Great (between A.D. 357-378), Letter (no.65) to Atarbius
“Love hates what is unjust and rejoices in what is good and honorable.” [Saint Theodoret of Cyr (ca. A.D. 445), Interpretation of the Fourteen Epistles of Paul 253]
7 It bears all things, believes all things, hopes all things, endures all things. 8 Love never fails. If there are prophecies, they will be brought to nothing; if tongues, they will cease; if knowledge, it will be brought to nothing. 9 For we know partially and we prophesy partially, 10 but when the perfect comes, the partial will pass away. 11 When I was a child, I used to talk as a child, think as a child, reason as a child; when I became a man, I put aside childish things.
Charity is eternal but the gifts are transitory. There will be no need or use for them in heaven, just as a man has no use for the toys of his childhood.
12 At present we see indistinctly, as in a mirror, but then face to face.
The hope of all is to see God face to face. Although God is with us on earth, we can’t see his face. Even Moses couldn’t see God face to face in this world (Exodus 32:20). In a mirror we have an indirect vision of an object; we don’t see the object itself, but its reflection.
At present I know partially; then I shall know fully, as I am fully known.
In heaven I will be granted everything, just as God knows everything now.
13 So faith, hope, love remain, these three; but the greatest of these is love.
Of the three theological virtues, love (charity) is the most important.
“Charity is the bond of brotherhood, the foundation of peace, the steadfastness and firmness of unity. It is greater than both hope and faith. It excels both good works and suffering of the faith. As an eternal virtue, it will abide with us forever in the kingdom of heaven.” [Saint Cyprian of Carthage (A.D. 256), The Advantage of Patience 15]
Gospel - Luke 4:21-30
Of all the books in the Bible, 73 in all, only 2 were not written by Jews: Luke and Acts. Both of these were written by Luke, a Syrian convert and disciple of Paul.
Last week’s Gospel reading was from the beginning of Jesus’ public ministry when He went to His home town, Nazareth, and in the synagogue read from the scroll of Isaiah. Today’s reading continues this event in His life.
21 Jesus began speaking in the synagogue, saying:] “Today
Luke’s theme is fulfillment of promise. The waiting is over; the Messiah has arrived.
this scripture passage
Isaiah 61:1-2
is fulfilled in your hearing.” 22 And all spoke highly of him and were amazed at the gracious words that came from his mouth.
They showed admiration and astonishment at His charm and eloquence.
They also asked, “Isn’t this the son of Joseph?”
Luke has recorded the virginal conception of Jesus (Luke 1:26-38), but Mary is the wife of Joseph and the normal reaction attributes Jesus to Joseph. The hearers, probably relatives, know Jesus as the son of Joseph and have watched Him grow up and think of Him only as human.
23 He said to them, “Surely you will quote me this proverb, ‘Physician, cure yourself,’ and say,
‘Do here in your native place the things that we heard were done in Capernaum.’”
This phrase is future tense. Jesus doesn’t go to Capernaum in this Gospel until the verse immediately after today’s reading. However, in the Gospel of John, Jesus visits Capernaum immediately after the wedding feast at Cana, before clearing the temple and meeting with Nicodemus. Assuming for a moment that this was the actual chronology, then it would show that although the people of Nazareth at first listened to Jesus readily, they were superficial and in their pride, they felt hurt that Jesus, their fellow townsman (if not relative), had not worked in Nazareth the wonders He worked elsewhere. They presume they have a special entitlement and they demand that He perform miracles to satisfy their vanity, not to change their hearts.
24 And he said, “Amen,
This phrase always introduces a solemn declaration uttered only by Jesus in the Gospels (in the Revised Standard Version: Matthew 30 times, Mark 13 times, Luke 7 times, John 25 times; in the New American Bible: Matthew 31 times, Mark 14 times, Luke 6 times, John 24 times).
I say to you, no prophet is accepted in his own native place. 25 Indeed, I tell you, there were many widows in Israel in the days of Elijah when the sky was closed for three and a half years and a severe famine spread over the entire land. 26 It was to none of these that Elijah was sent, but only to a widow in Zarephath in the land of Sidon.
Elijah and the drought (1 Kings 17-18)
27 Again, there were many lepers in Israel during the time of Elisha the prophet; yet not one of them was cleansed, but only Naaman the Syrian.”
Elisha and the curing of Naaman (2 Kings 5). Like Elijah and Elisha, Jesus will eventually direct His apostles beyond Judaism to the entire Gentile world. Jesus performs no miracles for the Nazorians, but instead reproaches them. One needs to be well disposed of miracles are to lead to faith and these people are not.
28 When the people in the synagogue heard this, they were all filled with fury. 29 They rose up, drove him out of the town, and led him to the brow of the hill on which their town had been built, to hurl him down headlong.
The language used in this episode is very similar to that used to describe the rejection of Stephen (Acts 7:58) and of Paul (Acts 13:50). Jesus’ attitude has so wounded the pride of his fellow townspeople that they are ready to kill him.
30 But he passed through the midst of them and went away.
Jesus doesn’t flee but walks away majestically, leaving the crowd paralyzed. As on other occasions men do Him no harm; it was by God’s decree that He died on the cross (see John 18:32; John 3:14; Matthew 20:19) when His hour had come.
St. Charles Borromeo Catholic Church, Picayune, MS http://www.scborromeo.org
FOURTH SUNDAY IN ORDINARY TIME
SUNDAY, FEBRUARY 3, LUKE 4:21-30
(Jeremiah 1:4-5, 17-19; Psalm 71; 1 Corinthians 12:31 ̶ 13:13 or 13:4-13)
SUNDAY, FEBRUARY 3, LUKE 4:21-30
(Jeremiah 1:4-5, 17-19; Psalm 71; 1 Corinthians 12:31 ̶ 13:13 or 13:4-13)
KEY VERSE: "Amen, I say to you, no prophet is accepted in his own native place" (v.24).
TO KNOW: When Jesus preached in the synagogue at Nazareth, he quoted the prophet Isaiah who disclosed the signs which would show when the Messiah had come. Jesus announced “Today this passage is being fulfilled in your hearing.” He was declaring that the Messianic times had begun in him. At first, the people marveled at the gracious words spoken by Joseph’s son, an ordinary carpenter. They were willing to accept Jesus for what he could do for them, for their personal advantage. Yet they wondered, since he performed miracles elsewhere, why had he not worked any in his own hometown? But when Jesus identified himself as a prophet, he was no longer accepted. Prophets called the people to accountability for their lack of faith in God, and their lack of justice and mercy toward others. Jesus compared his ministry to the prophets Elijah and Elisha who were rejected by their own, yet brought healing and hope to Gentiles (1 Kgs.17; 2 Kgs.5). These "outsiders" had the wisdom to recognize the prophets in their midst. The people were outraged by Jesus' words, and they dragged him from the synagogue. When they attempted to throw him over a cliff; Jesus miraculously eluded them. This incident prefigured the persecution that Jesus continually faced. He would find no escape from his ultimate fate on Calvary. .
TO LOVE: Pray for those who suffer persecution and martyrdom for the sake of the gospel.
TO SERVE: Lord Jesus, help me to listen to your voice in every circumstance.
Sunday 3 February 2019
Week IV Psalter. 4th Sunday in Ordinary Time.
Jeremiah 1:4-5, 17-19. Psalm 70(71):1-6, 15, 17. 1 Corinthians
12:31 – 13:13. Luke 4:21-30.
I will sing of your salvation – Psalm 70(71):1-6, 15, 17.
‘Love is patient, love is kind.’
The celebrated Australian Jesuit theologian Gerald O’Collins, in
an interview with America Magazine, talked of how he treasures today’s reading
from 1 Corinthians 13: ‘it comes alive repeatedly when I substitute the name of
“Jesus” for “love.” After all, he was and is in person the “agapē” which Paul
celebrates.’
‘[Jesus] is patient, [Jesus] is kind. [Jesus] is not jealous,
[he] is not pompous, [Jesus] is not inflated, [he] is not rude, [he] does not
seek his own interests, [he] is not quick-tempered, [he] does not brood over
injury, [he] does not rejoice over wrongdoing but rejoices with the truth.
[Jesus] bears all things, believes all things, hopes all things, endures all
things.’
Saint Blaise
Saint of the Day for February 3
(d. c. 316)
 |
| Orta – Basilica San Giulio, Piedmont | Detail of a fresco showing Saint Catherine of Alexandria surrounded by Saints Sebastian, Rochus, James the Greater and Blaise | photo by Wolfgang Sauber |
Saint Blaise’s Story
We know more about the devotion to Saint Blaise by
Christians around the world than we know about the saint himself. His feast is
observed as a holy day in some Eastern Churches. In 1222, the Council of Oxford
prohibited servile labor in England on Blaise’s feast day. The Germans and
Slavs hold him in special honor, and for decades many United States Catholics
have sought the annual Saint Blaise blessing for their throats.
We know that Bishop Blaise was martyred in his episcopal city of
Sebastea, Armenia, in 316. The legendary Acts of St. Blaise were
written 400 years later. According to them Blaise was a good bishop, working
hard to encourage the spiritual and physical health of his people. Although the
Edict of Toleration (311), granting freedom of worship in the Roman Empire, was
already five years old, persecution still raged in Armenia. Blaise was
apparently forced to flee to the back country. There he lived as a hermit in
solitude and prayer, but he made friends with the wild animals. One day a group
of hunters seeking wild animals for the amphitheater stumbled upon Blaise’s
cave. They were first surprised and then frightened. The bishop was kneeling in
prayer surrounded by patiently waiting wolves, lions and bears.
The legend has it that as the hunters hauled Blaise off to
prison, a mother came with her young son who had a fish bone lodged in his
throat. At Blaise’s command the child was able to cough up the bone.
Agricolaus, governor of Cappadocia, tried to persuade Blaise to
sacrifice to pagan idols. The first time Blaise refused, he was beaten. The
next time he was suspended from a tree and his flesh torn with iron combs or
rakes. Finally, he was beheaded.
Reflection
Four centuries give ample opportunity for fiction to creep in
with fact. Who can be sure how accurate Blaise’s biographer was? But
biographical details are not essential. Blaise is seen as one more example of
the power those have who give themselves entirely to Jesus. As Jesus told his
apostles at the Last Supper, “If you remain in me and my words remain in you,
ask for whatever you want and it will be done for you” (John 15:7). With faith
we can follow the lead of the Church in asking for Blaise’s protection.
Saint Blaise is the Patron Saint of:
Throat Ailments
English Wool Combers
English Wool Combers
LECTIO
DIVINA: 4TH SUNDAY OF ORDINARY TIME (C)
Lectio Divina:
Sunday, February 3, 2019
Jesus connects the Bible to life
The people of Nazareth do not like Jesus and drive Him away
Luke 4:21-30
The people of Nazareth do not like Jesus and drive Him away
Luke 4:21-30
1. OPENING PRAYER
Lord Jesus, send Your Spirit to help us to read the scriptures
with the same mind that You read them to the disciples on the way to Emmaus. In
the light of the Word, written in the bible, You helped them to discover the
presence of God in the disturbing events of Your sentence and death. Thus, the
cross that seemed to be the end of all hope became for them the source of life
and of resurrection.
Create silence in us so that we may listen to Your voice in Creation and in the scriptures, in events and in people, above all in the poor and suffering. May Your word guide us so that we too, like the two disciples on the way to Emmaus, may experience the force of Your resurrection and witness to others that You are alive in our midst as source of fraternity, justice and peace. We ask this of You, Jesus, Son of Mary, who revealed the Father to us and sent us Your Spirit. Amen.
Create silence in us so that we may listen to Your voice in Creation and in the scriptures, in events and in people, above all in the poor and suffering. May Your word guide us so that we too, like the two disciples on the way to Emmaus, may experience the force of Your resurrection and witness to others that You are alive in our midst as source of fraternity, justice and peace. We ask this of You, Jesus, Son of Mary, who revealed the Father to us and sent us Your Spirit. Amen.
2. READING
a) A key to the reading:
On the 4th Sunday of Ordinary Time, the Liturgy
presents us with the conflict that arose between Jesus and the people of
Nazareth. This happens on a Saturday during the celebration of the Word in the
synagogue, after Jesus reads a text from the prophet Isaiah. Jesus quotes the
prophet Isaiah, presenting His plan of action, and immediately adds a very
brief comment. At first, they are all amazed and happy. But when they realize
the significance of Jesus’ plan concerning their lives, they rebel and want to
kill Him. These kinds of conflicts exist today. We accept others as long as
they act in conformity with our ideas, but when they decide to welcome into the
community people whom we exclude, then we are in conflict. This is what
happened in Nazareth.
This Sunday’s Gospel begins with verse 21, a brief comment made by Jesus. We take the liberty to include in the comment the preceding verses 16-20. This allows us to read the text from Isaiah quoted by Jesus and to better understand the conflict. As we read, it is good for us to note two things: “How does Jesus actualize the text of Isaiah? What reactions does this actualization of the text of Isaiah produce in the people?”
This Sunday’s Gospel begins with verse 21, a brief comment made by Jesus. We take the liberty to include in the comment the preceding verses 16-20. This allows us to read the text from Isaiah quoted by Jesus and to better understand the conflict. As we read, it is good for us to note two things: “How does Jesus actualize the text of Isaiah? What reactions does this actualization of the text of Isaiah produce in the people?”
b) A division of the text to help with the reading:
Luke 4:16: Jesus arrives in Nazareth and takes part in the
community meeting.
Luke 4:17-19: Jesus reads from the prophet Isaiah.
Luke 4:20-21: Jesus connects the Bible to life before an attentive public.
Luke 4:22: The contradictory reactions of the public.
Luke 4:23-24: Jesus criticizes the people’s reaction.
Luke 4:25-27: Jesus sheds light on the bible, quoting Elijah and Elisha.
Luke 4:28-30: The furious reaction of the people, who want to kill Jesus.
Luke 4:17-19: Jesus reads from the prophet Isaiah.
Luke 4:20-21: Jesus connects the Bible to life before an attentive public.
Luke 4:22: The contradictory reactions of the public.
Luke 4:23-24: Jesus criticizes the people’s reaction.
Luke 4:25-27: Jesus sheds light on the bible, quoting Elijah and Elisha.
Luke 4:28-30: The furious reaction of the people, who want to kill Jesus.
b) Text:
He came to Nazareth, where he had grown up, and went according
to his custom into the synagogue on the sabbath day. He stood up to read and
was handed a scroll of the prophet Isaiah. He unrolled the scroll and
found the passage where it was written: "The Spirit of the Lord is upon
me, because he has anointed me to bring glad tidings to the poor. He has sent
me to proclaim liberty to captives and recovery of sight to the blind, to let
the oppressed go free, and to proclaim a year acceptable to the Lord." Rolling
up the scroll, he handed it back to the attendant and sat down, and the eyes of
all in the synagogue looked intently at him.
Jesus began speaking in the synagogue, saying: "Today this
Scripture passage is fulfilled in your hearing." And all spoke highly of
him and were amazed at the gracious words that came from his mouth. They also
asked, "Isn't this the son of Joseph?" He said to them, "Surely
you will quote me this proverb, 'Physician, cure yourself,' and say, 'Do here
in your native place the things that we heard were done in Capernaum.'"
And he said, "Amen, I say to you, no prophet is accepted in his own native
place. Indeed, I tell you, there were many widows in Israel in the days of
Elijah when the sky was closed for three and a half years and a severe famine
spread over the entire land. It was to none of these that Elijah was sent, but
only to a widow in Zarephath in the land of Sidon. Again, there were many
lepers in Israel during the time of Elisha the prophet; yet not one of them was
cleansed, but only Naaman the Syrian." When the people in the synagogue
heard this, they were all filled with fury. They rose up, drove him out of the
town, and led him to the brow of the hill on which their town had been built,
to hurl him down headlong. But Jesus passed through the midst of them and went
away.
3. A MOMENT OF PRAYERFUL SILENCE
so that the Word of God may penetrate and enlighten our life.
4. SOME QUESTIONS
to help us in our personal reflection.
a) What pleased or struck you most in the text? Why?
b) On what day, where, how, and through whom does Jesus present His plan?
c) What is the content of Jesus’ plan? Who are the excluded He wants to welcome?
d) How does Jesus actualize Isaiah’s text?
e) How do the people react? Why?
f) Could Jesus’ plan of action also be ours? Who are the excluded that we should welcome into our community today?
b) On what day, where, how, and through whom does Jesus present His plan?
c) What is the content of Jesus’ plan? Who are the excluded He wants to welcome?
d) How does Jesus actualize Isaiah’s text?
e) How do the people react? Why?
f) Could Jesus’ plan of action also be ours? Who are the excluded that we should welcome into our community today?
5. FOR THOSE WHO WISH TO GO DEEPER INTO THE TEXT
a) The historical context so as to locate the text:
In ancient Israel, the large family or clan, or community,
was the basis of social life. It provided protection to families and people, it
guaranteed possession of the land, it was the principal vehicle of
tradition, and a guardian of the people’s identity. It was a concrete way of
incarnating the love of God in the love of neighbor. To defend the clan, or the
community, was equivalent to defending the Covenant with God.
In Jesus’ days, a double slavery marked people’s lives and contributed to the disintegration of the community: (i) the slavery of the politics of Herod Antipas’ government (4 BC to 39 AD) and (ii) the slavery of the official religion. Because of the exploitation and repression of Herod Antipas’ politics, supported by the Roman Empire, many people had no fixed home and were excluded and unemployed (Lk 14:21; Mt 20:3,5-6). The community was weakened. Families and individuals had no help, no defense. The official religion, maintained by the religious authorities of the time, instead of strengthening the community so that it could welcome the excluded, added to this slavery. God’s Law was used to legitimize the exclusion or marginalization of many people: women, children, Samaritans, foreigners, lepers, the possessed, publicans, the sick, the mutilated, paraplegics. It was the opposite of the fraternity God wanted for all! Thus, the political and economic situation and the religious ideology all conspired to weaken the local community and prevented the manifestation of the Kingdom of God.
Jesus reacts to this situation of His people and presents a plan of action that will change it. Jesus’ experience of God as the Father of love, gives Him the ability to evaluate reality and to see what was wrong with the lives of His people.
In Jesus’ days, a double slavery marked people’s lives and contributed to the disintegration of the community: (i) the slavery of the politics of Herod Antipas’ government (4 BC to 39 AD) and (ii) the slavery of the official religion. Because of the exploitation and repression of Herod Antipas’ politics, supported by the Roman Empire, many people had no fixed home and were excluded and unemployed (Lk 14:21; Mt 20:3,5-6). The community was weakened. Families and individuals had no help, no defense. The official religion, maintained by the religious authorities of the time, instead of strengthening the community so that it could welcome the excluded, added to this slavery. God’s Law was used to legitimize the exclusion or marginalization of many people: women, children, Samaritans, foreigners, lepers, the possessed, publicans, the sick, the mutilated, paraplegics. It was the opposite of the fraternity God wanted for all! Thus, the political and economic situation and the religious ideology all conspired to weaken the local community and prevented the manifestation of the Kingdom of God.
Jesus reacts to this situation of His people and presents a plan of action that will change it. Jesus’ experience of God as the Father of love, gives Him the ability to evaluate reality and to see what was wrong with the lives of His people.
b) A commentary on the text:
Luke 4:16: Jesus arrives in Nazareth and takes part in
the community meeting.
Moved by the Holy Spirit, Jesus goes to Galilee and begins to proclaim the Good News of the Kingdom of God (Lk 4:14). He goes to villages teaching in synagogues and finally arrives in Nazareth. He goes back to the community of His childhood for thirty years where He had taken part in the weekly meetings. On the Saturday after His arrival, Jesus goes to the synagogue to take part in the celebration as usual and gets up to read.
Moved by the Holy Spirit, Jesus goes to Galilee and begins to proclaim the Good News of the Kingdom of God (Lk 4:14). He goes to villages teaching in synagogues and finally arrives in Nazareth. He goes back to the community of His childhood for thirty years where He had taken part in the weekly meetings. On the Saturday after His arrival, Jesus goes to the synagogue to take part in the celebration as usual and gets up to read.
Luke 4:17-19: Jesus reads a passage from the prophet
Isaiah.
In those days, there were two readings during the Saturday celebrations. The first dealt with the Law of God, was taken from the Pentateuch and was fixed. The second was taken from the historical or prophetical books, and was chosen by the reader. The reader could choose. Jesus chose the text from Isaiah that presents a summary of the mission of the Servant of God, and that reflected the situation of the people of Galilee at the time. In the name of God, Jesus takes up His position in defense of the life of His people, takes on His mission as Servant of God, and, using Isaiah’s words, proclaims before all, “The Spirit of the Lord is upon Me, for He has anointed Me to bring the good news to the afflicted. He has sent Me to proclaim liberty to captives, sight to the blind, to let the oppressed go free, to proclaim a year of favor from the Lord" (Isa 61:1-2). He takes up an ancient tradition of the prophets and proclaims “a year of favor from the Lord”. This expression was equivalent to proclaiming a jubilee year, so Jesus invites the people of His town to begin anew, to rewrite history at its very roots (Deut 15:1-11; Lev 25:8-17).
In those days, there were two readings during the Saturday celebrations. The first dealt with the Law of God, was taken from the Pentateuch and was fixed. The second was taken from the historical or prophetical books, and was chosen by the reader. The reader could choose. Jesus chose the text from Isaiah that presents a summary of the mission of the Servant of God, and that reflected the situation of the people of Galilee at the time. In the name of God, Jesus takes up His position in defense of the life of His people, takes on His mission as Servant of God, and, using Isaiah’s words, proclaims before all, “The Spirit of the Lord is upon Me, for He has anointed Me to bring the good news to the afflicted. He has sent Me to proclaim liberty to captives, sight to the blind, to let the oppressed go free, to proclaim a year of favor from the Lord" (Isa 61:1-2). He takes up an ancient tradition of the prophets and proclaims “a year of favor from the Lord”. This expression was equivalent to proclaiming a jubilee year, so Jesus invites the people of His town to begin anew, to rewrite history at its very roots (Deut 15:1-11; Lev 25:8-17).
Luke 4:20-21: Jesus connects the Bible to life before an
attentive public.
When He had finished reading, Jesus gave the book back to the servant and sat down. Jesus is not yet the coordinator of the community. He is a lay person and as such takes part in the celebration like all the others. He had been away from the community for many weeks, had then joined John the Baptist’s movement and was baptized by John in the Jordan (Lk 3:21-22). Moreover, He had spent more than forty days in the desert, reflecting on His mission (Lk 4:1-2). The Saturday after His return to the community, Jesus is invited to read. All are attentive and curious: “What will He say?” Jesus’ comment is very brief indeed. He actualizes the text, connects it with the people’s lives, saying, “This text is being fulfilled today even as you are listening.”
When He had finished reading, Jesus gave the book back to the servant and sat down. Jesus is not yet the coordinator of the community. He is a lay person and as such takes part in the celebration like all the others. He had been away from the community for many weeks, had then joined John the Baptist’s movement and was baptized by John in the Jordan (Lk 3:21-22). Moreover, He had spent more than forty days in the desert, reflecting on His mission (Lk 4:1-2). The Saturday after His return to the community, Jesus is invited to read. All are attentive and curious: “What will He say?” Jesus’ comment is very brief indeed. He actualizes the text, connects it with the people’s lives, saying, “This text is being fulfilled today even as you are listening.”
Luke 4:22: The contradictory reactions of the people.
The people’s reaction is ambivalent. At first their attitude is one of attention, wonder and acclamation. Then, immediately, there is a negative reaction. They say, “This is Joseph’s son, surely!” Why are they scandalized? Because Jesus speaks of welcoming the poor, the blind, prisoners and the oppressed. They do not accept His proposal. And so, just when Jesus presents His project to welcome the excluded, He Himself is excluded!
But there is another motive too. It is important to note the details of the quotations that Jesus uses from the Old Testament. In the commentary on Luke 3:4-6 on the second Sunday of Advent, Luke gives a longer quotation from Isaiah to show that the opening to gentiles had already been foreseen by the prophets. Here we have something like this. Jesus quotes the text from Isaiah up to the point where it says "to proclaim a year of favor from the Lord", and leaves out the rest of the sentence that says "and a day of vindication by our God, to comfort all who mourn" (Is 61:2b). The people of Nazareth challenge the fact that Jesus left out the part on vindication. They wanted the day of the coming of the Kingdom to be a day of vindication against the oppressors of the people. Thus those who mourned would have regained their rights. But if that were so, then the advent, the coming of the Kingdom, would not have changed an unjust system. Jesus rejects this way of thinking. He rejects vengeance. His experience of God, Father, helped Him better understand the exact meaning of the prophecies. His reaction, unlike that of the people of Nazareth, shows us that the old image of God as a severe and vengeful judge was stronger than the Good News of God, a loving Father who welcomes those excluded.
The people’s reaction is ambivalent. At first their attitude is one of attention, wonder and acclamation. Then, immediately, there is a negative reaction. They say, “This is Joseph’s son, surely!” Why are they scandalized? Because Jesus speaks of welcoming the poor, the blind, prisoners and the oppressed. They do not accept His proposal. And so, just when Jesus presents His project to welcome the excluded, He Himself is excluded!
But there is another motive too. It is important to note the details of the quotations that Jesus uses from the Old Testament. In the commentary on Luke 3:4-6 on the second Sunday of Advent, Luke gives a longer quotation from Isaiah to show that the opening to gentiles had already been foreseen by the prophets. Here we have something like this. Jesus quotes the text from Isaiah up to the point where it says "to proclaim a year of favor from the Lord", and leaves out the rest of the sentence that says "and a day of vindication by our God, to comfort all who mourn" (Is 61:2b). The people of Nazareth challenge the fact that Jesus left out the part on vindication. They wanted the day of the coming of the Kingdom to be a day of vindication against the oppressors of the people. Thus those who mourned would have regained their rights. But if that were so, then the advent, the coming of the Kingdom, would not have changed an unjust system. Jesus rejects this way of thinking. He rejects vengeance. His experience of God, Father, helped Him better understand the exact meaning of the prophecies. His reaction, unlike that of the people of Nazareth, shows us that the old image of God as a severe and vengeful judge was stronger than the Good News of God, a loving Father who welcomes those excluded.
Luke 4:23-24: Jesus criticizes the people’s
reaction.
Jesus interprets the people’s reaction and considers it a form of envy: “Physician, heal yourself. Whatever things we have heard of as done in Capernaum, do here, also in your own country!” Jesus was well know throughout Galilee (Lk 4:14) and the people of Nazareth were not pleased that Jesus, a son of their land, worked good things in other peoples’ lands and not in His own. But there is a deeper reason for the reaction. Even if Jesus had worked in Nazareth the things He had worked in Capernaum, they would still not have believed in Him. They knew Jesus. “Who is He to teach us? Is He not Joseph’s son?” (Lk 4:22). “Is He not the carpenter?” (cf Mk 6:3-4) Today this happens so often: when a lay person preaches in church, many will not accept that. They leave and say, “He or she is like us: he or she knows nothing!” They cannot believe that God can speak through the most ordinary people. Mark adds that Jesus is hurt by His people’s unbelief (Mk 6).
Jesus interprets the people’s reaction and considers it a form of envy: “Physician, heal yourself. Whatever things we have heard of as done in Capernaum, do here, also in your own country!” Jesus was well know throughout Galilee (Lk 4:14) and the people of Nazareth were not pleased that Jesus, a son of their land, worked good things in other peoples’ lands and not in His own. But there is a deeper reason for the reaction. Even if Jesus had worked in Nazareth the things He had worked in Capernaum, they would still not have believed in Him. They knew Jesus. “Who is He to teach us? Is He not Joseph’s son?” (Lk 4:22). “Is He not the carpenter?” (cf Mk 6:3-4) Today this happens so often: when a lay person preaches in church, many will not accept that. They leave and say, “He or she is like us: he or she knows nothing!” They cannot believe that God can speak through the most ordinary people. Mark adds that Jesus is hurt by His people’s unbelief (Mk 6).
Luke 4:23-27: Jesus sheds light on the Bible quoting
Elijah and Elisha.
In order to confirm that His mission is really that of welcoming the excluded, Jesus uses two well known passages of the bible, the story of Elijah and that of Elisha. Both reflect the closed mentality of the people of Nazareth and criticize them. In Elijah’s time there were many widows in Israel, but Elijah was sent to a foreign widow from Zarephath (1 Kings 17:7-16). In Elisha’s time there were many lepers in Israel, but Elisha was sent to a foreigner from Syria (2 Kings 5:14). Again we see Luke’s concern to show that openness towards pagans came from Jesus Himself. Jesus faced the same difficulties that the communities in Luke’s time faced.
In order to confirm that His mission is really that of welcoming the excluded, Jesus uses two well known passages of the bible, the story of Elijah and that of Elisha. Both reflect the closed mentality of the people of Nazareth and criticize them. In Elijah’s time there were many widows in Israel, but Elijah was sent to a foreign widow from Zarephath (1 Kings 17:7-16). In Elisha’s time there were many lepers in Israel, but Elisha was sent to a foreigner from Syria (2 Kings 5:14). Again we see Luke’s concern to show that openness towards pagans came from Jesus Himself. Jesus faced the same difficulties that the communities in Luke’s time faced.
Luke 4:28-30: The furious reaction of the people who
want to kill Jesus.
The mention of these two passages from the Bible produces greater anger in the people. The community of Nazareth even wants to kill Jesus. He remains calm. Other people’s anger will not distract Him from His purpose. Luke shows how difficult it is to overcome a mentality of privilege and of closure towards others. The same thing happens today. Many of us Catholics grow up with a mentality that leads us to believe that we are better than others and that the others must become like us in order to be saved. Jesus never thought this way.
The mention of these two passages from the Bible produces greater anger in the people. The community of Nazareth even wants to kill Jesus. He remains calm. Other people’s anger will not distract Him from His purpose. Luke shows how difficult it is to overcome a mentality of privilege and of closure towards others. The same thing happens today. Many of us Catholics grow up with a mentality that leads us to believe that we are better than others and that the others must become like us in order to be saved. Jesus never thought this way.
c) Further information:
The meaning of a jubilee year:
In 2000, Pope John Paul II invited Catholics to celebrate the
jubilee. Celebrating important dates is part of life. This allows us to
rediscover and revive our initial enthusiasm. In the bible, “the Jubilee Year”
was an important law. At first, it was decreed that every seventh year, sold or
leased lands were to return to the clan of origin. Everyone was to be able to
go back to his property. This prevented the formation of stagnant funds and
guaranteed a living for families. During a Jubilee Year lands were to be sold
back, slaves were to be redeemed and debts cancelled (cf. Deut 15:1-18). The
celebration of a Jubilee Year every seven years was not easy (cf Jeremiah
34:8-16). After the exile began the custom of celebrating every fifty years,
that is, every seven times seven years (Lev 25:8-17). The purpose of a Jubilee
Year was, and still is, to re-affirm the rights of the poor, welcome the
excluded, and reintegrate them into society. The jubilee was a legal instrument
to go back to the deep sense of the Law of God. It was an occasion to take
stock of the course travelled, to discover and correct errors and to begin
everything anew. Jesus begins His preaching by proclaiming a new jubilee, a
“Year of favor from the Lord”.
6. PRAYING WITH PSALM 72 (71)
“He will free the poor who cry!”
God, endow the king with Your own fair judgement,
the Son of the king with Your own saving justice,
that He may rule your people with justice,
and Your poor with fair judgment.
the Son of the king with Your own saving justice,
that He may rule your people with justice,
and Your poor with fair judgment.
Mountains and hills,
bring peace to the people!
With justice He will judge the poor of the people;
He will save the children of the needy and crush their oppressors.
In the sight of the sun and the moon He will endure, age after age.
bring peace to the people!
With justice He will judge the poor of the people;
He will save the children of the needy and crush their oppressors.
In the sight of the sun and the moon He will endure, age after age.
He will come down like rain on mown grass,
like showers moistening the land.
In His days uprightness shall flourish,
and peace in plenty till the moon is no more.
His empire shall stretch from sea to sea,
from the river to the limits of the earth.
like showers moistening the land.
In His days uprightness shall flourish,
and peace in plenty till the moon is no more.
His empire shall stretch from sea to sea,
from the river to the limits of the earth.
The Beast will cower before Him,
His enemies lick the dust;
the kings of Tarshish and the islands will pay Him tribute.
The kings of Sheba and Saba will offer gifts;
all kings will do Him homage,
all nations become His servants.
His enemies lick the dust;
the kings of Tarshish and the islands will pay Him tribute.
The kings of Sheba and Saba will offer gifts;
all kings will do Him homage,
all nations become His servants.
For He rescues the needy who call to Him,
and the poor who have no one to help.
He has pity on the weak and the needy,
and saves the needy from death.
From oppression and violence He redeems their lives,
their blood is precious in His sight.
and the poor who have no one to help.
He has pity on the weak and the needy,
and saves the needy from death.
From oppression and violence He redeems their lives,
their blood is precious in His sight.
Long may He live; may the gold of Sheba be given Him!
Prayer will be offered for Him constantly,
and blessings invoked on Him all day.
May wheat abound in the land,
waving on the heights of the hills,
like Lebanon with its fruits and flowers at their best,
like the grasses of the earth.
Prayer will be offered for Him constantly,
and blessings invoked on Him all day.
May wheat abound in the land,
waving on the heights of the hills,
like Lebanon with its fruits and flowers at their best,
like the grasses of the earth.
May His name be blessed for ever,
and endure in the sight of the sun.
In Him shall be blessed every race in the world,
and all nations call Him blessed.
Blessed be Yahweh,
the God of Israel,
who alone works wonders;
blessed for ever His glorious name.
May the whole world be filled with His glory!
Amen! Amen!
and endure in the sight of the sun.
In Him shall be blessed every race in the world,
and all nations call Him blessed.
Blessed be Yahweh,
the God of Israel,
who alone works wonders;
blessed for ever His glorious name.
May the whole world be filled with His glory!
Amen! Amen!
7. FINAL PRAYER
Lord Jesus, we thank You for the Word that has enabled us to
understand better the will of the Father. May Your Spirit enlighten our actions
and grant us the strength to practice what Your Word has revealed to us. May
we, like Mary, Your mother, not only listen to but also practice the Word. You
who live and reign with the Father in the unity of the Holy Spirit forever and
ever. Amen.
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