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From: Micah 5:2-5a (NAB - Micah 5:1-4a)
The Messiah, the saviour who will be born in Bethlehem
Assyria repulsed
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Commentary:
5:2-4. The scenario, darkened for a moment in the previous three verses (4:9-5:
1), becomes bright again with the announcement of a “ruler” or governor in Israel,
who will be born (”come forth from” O Bethlehem, the city of David, a city in the
region of “Ephrath” (Gen 35:16). The region is often distinguished from its leading
city (cf. 1 Sam 17:12), but in some passages the region and the city are treated
as one and the same (Gen 35:19).
There are many contrasts here, a typical feature of salvation oracles: the future
king will have humble origins, for he will be born in a small town (”you … who are
little” in v. 2 could also be translated as “you … who are least”); still, Bethlehem
is not without honour, for it was the birthplace of David and is therefore the place
that guaranteed one’s belonging to the line of David; this ruler comes from an an-
cient line, but to perceive his presence one must wait until “she who is in travail
has brought forth” (v. 3); all he will do is tend his flock, yet the benefits of his rule
will extend to the ends of the earth (v. 4). No contemporary king could match this
description; the prophet is referring to the future Messiah-king. There are many
elements in this passage that link it to the messianic passages in Isaiah (Is 7:
14; 9:5-6; 11:1-4) and to passages about the future offspring of David (2 Sam 7:
12-16; Ps 89:3).
Jewish tradition read this passage as a messianic prophecy, as can be seen
from passages in the Talmud (Pesahim, 51, 1 and Nedarim, 39, 2). The New
Testament contains clear references to it: for example, the verses in the Gospel
of St John that report the opinion of Jesus’ contemporaries as to where the Mes-
siah would come from: “Is the Christ to come from Galilee? Has not the scripture
said that the Christ is descended from David, and comes from Bethlehem, the
village where David was? (Jn 7:40-42); but Matthew 2:4-6 is the main text that
applies the prophecy to Jesus: the evangelist subtly ennobles the city of David
(he says: “And you, O Bethlehem, in the land of Judah are by no means least
among the rulers of Judah”, instead of Micah’s “who are little” or “least” — in or-
der to enhance the figure of Jesus, the Messiah).
Going along with this interpretation in St Matthew, Christian tradition has seen
the Micah passage as an announcement of Jesus’ birth in Bethlehem. The Fa-
thers developed many arguments to try to convince Jews that Jesus was the
expected Messiah. For example, Tertullian wrote: “Since the children of Israel
accuse us of grave error because we believe in Christ, who has come, let us
show them from the Scriptures that the Christ who was foretold has come […].
He was born in Bethlehem in Judah, as the prophet foretold: But you, O Beth-
lehem, are by no means least . . . (v. 2)” (”Adversus Iudaeos”, 13). And St Ire-
naeus said: “In his day, the prophet Micah told us of the place where the Christ
would be born: Bethlehem, in Judah. O Bethlehem . . . , who are little to be a-
mong the clans of Judah, from you shall come forth from me one who is to be
ruler of Israel. Bethlehem is also in the homeland of David, and Christ comes
from the line of David, not only because he was born of the Virgin, but because
he was born in Bethlehem” (”Demonstratio praedicationis apostolicae”, 63).
5:5-6. “This [the Messiah who will be born in Bethlehem] shall be peace” (v. 5).
In the same way as “Egypt” was synonymous with “bondage”, now Assyria has
come to symbolize the oppressive nation. This oracle, then, comes prior to the
appearance of Babylon on the horizon of the chosen people. A Christian reading
of the passage sees in it a description of any crisis experienced by the people
of God or by a sincere believer, who looks to his Lord for peace. Ephesians 2:
13-14 echoes 5:4: “But now in Christ Jesus you who once were far off have been
brought near in the blood of Christ. For he is our peace, who has made us both
one, and has broken down the dividing wall of hostility.”
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: Hebrews 10:5-10
Christ’s Offering of Himself Has Infinite Value
“Sacrifices and offerings Thou hast not desired,
but a body hast Thou prepared for Me;
[6] in burnt offerings and sin offerings Thou hast taken no pleasure.
[7] Then I said, ‘Lo, I have come to do Thy will, O God,’
as it is written of Me in the roll of the book.”
[8] When He said above, “Thou hast neither desired nor taken pleasure in sa-
crifices and offerings and burnt offerings and sin offerings” (these are offered ac-
cording to the law), [9] then He added, “Lo, I have come to do Thy will.” He aboli-
shes the first in order to establish the second. [10] And by that will we have been
sanctified through the offering of the body of Jesus Christ once for all.
*********************************************************************************************
Commentary:
5-10. This passage carries a quotation from Psalm 40:7-8, but one taken from
the Greek translation, the Septuagint, not from the Hebrew. Where the Hebrew
says, “Thou hast opened My ears”, the Greek reads, “a body Thou hast prepared
for Me”. The difference is not substantial, because the Hebrew expression points
to the docility and obedience of the speaker, who is the Messiah Himself. The
Greek translation gives the sentence a more general meaning: God has not only
opened the ears of the Messiah; He has given Him life as a man (cf. Philippians
2:7). The words of this Psalm “allow us as it were to sound the unfathomable
depths of this self-abasement of the Word, His humiliation of Himself for love of
men even to death on the Cross [...]. Why this obedience, this self-abasement,
this suffering? The Creed gives us the answer: ‘for us men and for our salvation’
Jesus came down from Heaven so as to give man full entitlement to ascend (to
Heaven) and by becoming a son in the Son to regain the dignity he lost through
sin [...]. Let us welcome Him. Let us say to Him, ‘Here I am; I have come to
do Your will’” ([Pope] John Paul II, “General Audience”, 25 March 1981).
The author of the letter, elaborating on the text of the psalm, asserts that the
Messiah’s sacrifice is greater than the sacrifices of the Old Law, unbloody as
well as bloody, sin-offerings as well as burnt offerings as they were called in the
liturgy (cf. Leviticus 5;6; 7:27). The sacrifice of Christ, who has “come into the
world”, has replaced both kinds of ancient sacrifice. It consisted in perfectly do-
ing the will of His Father (cf. John 4:34; 6:38; 8:29; 14:31), even though He was
required to give His life to the point of dying on Calvary (Matthew 26:42; John
10:18; Hebrews 5:7-9). Christ “came into the world” to offer Himself up to suf-
fering and death for the redemption of the world. “He knew that all the sacrifices
of goats and bulls offered to God in ancient times were incapable of making sa-
tisfaction for the sins of men; He knew that a divine person was needed to do
that [...]. My Father (Jesus Christ said), all the victims offered You up to this are
not enough and never will be enough to satisfy Your justice; You gave Me a body
capable of experiencing suffering, so that You might be placated by the shedding
of My blood, and men thereby saved; ‘ecce venio, here I am, ready’; I accept
everything and in all things do I submit to Your will. The lower part of His human
nature naturally felt repugnance and reacted against living and dying in so much
pain and opprobium, but its rational part, which was fully subject to the Father’s
will, had the upper hand; it accepted everything, and therefore Jesus Christ began
to suffer, from that point onwards, all the anguish and pain which He would under-
go in the course of His life. That is how our Divine Redeemer acted from the very
first moments of His coming into the world. So, how should we behave towards
Jesus when, come to the use of reason, we begin to know the sacred mysteries
of Redemption through the light of faith?” (St. Alphonsus, “Advent Meditations”,
II, 5).
The Psalm speaks of “the roll of the book”: this may refer to a specific book or
else to the Old Testament in general (cf. Luke 24:27; John 5;39, 46, 47).
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
From: Luke 1:39-45
The Visitation
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Commentary:
39-56. We contemplate this episode of our Lady’s visit to her cousin St. Eliza-
beth in the Second Joyful Mystery of the Rosary: “Joyfully keep Joseph and Ma-
ry company ... and you will hear the traditions of the House of David.... We walk
in haste towards the mountains, to a town of the tribe of Judah (Luke 1:39).
“We arrive. It is the house where John the Baptist is to be born. Elizabeth grate-
fully hails the Mother of her Redeemer: Blessed are you among women, and
blessed is the fruit of your womb. Why should I be honored with a visit from the
mother of my Lord? (Luke 1:42-43).
“The unborn Baptist quivers...(Luke 1:41). Mary’s humility pours forth in the “Mag-
nificat”.... And you and I, who are proud—who were proud—promise to be humble”
(St. J. Escriva, “Holy Rosary”).
39. On learning from the angel that her cousin St. Elizabeth is soon to give birth
and is in need of support, our Lady in her charity hastens to her aid. She has no
regard for the difficulties this involves. Although we do not know where exactly
Elizabeth was living (it is now thought to be Ain Karim), it certainly meant a jour-
ney into the hill country which at that time would have taken four days.
From Mary’s visit to Elizabeth Christians should learn to be caring people. “If we
have this filial contact with Mary, we won’t be able to think just about ourselves
and our problems. Selfish personal problems will find no place in our mind” (St.
J. Escriva, “Christ Is Passing By,” 145)
42. St. Bede comments that Elizabeth blesses Mary using the same words as
the archangel “to show that she should be honored by angels and by men and
why she should indeed be revered above all other women” (”In Lucae Evangelium
Expositio, in loc.”).
When we say the “Hail Mary” we repeat these divine greetings, “rejoicing with
Mary at her dignity as Mother of God and praising the Lord, thanking Him for
having given us Jesus Christ through Mary” (”St. Pius X Catechism”, 333).
43. Elizabeth is moved by the Holy Spirit to call Mary “the mother of my Lord”,
thereby showing that Mary is the Mother of God.
44. Although he was conceived in sin—original sin—like other men, St. John the
Baptist was born sinless because he was sanctified in his mother’s womb by the
presence of Jesus Christ (then in Mary’s womb) and of the Blessed Virgin. On re-
ceiving this grace of God St. John rejoices by leaping with joy in his mother’s
womb — thereby fulfilling the archangel’s prophecy (cf. Luke 1:15).
St. John Chrysostom comments on this scene of the Gospel: “See how new
and how wonderful this mystery is. He has not yet left the womb but he speaks
by leaping; he is not yet allowed to cry out but he makes himself heard by his ac-
tions [...]; he has not yet seen the light but he points out the Sun; he has not yet
been born and he is keen to act as Precursor. The Lord is present, so he cannot
contain himself or wait for nature to run its course: he wants to break out of the
prison of his Mother’s womb and he makes sure he witnesses to the fact that the
Savior is about to come” (”Sermo Apud Metaphr., Mense Julio”).
45. Joining the chorus of all future generations, Elizabeth, moved by the Holy
Spirit, declares the Lord’s Mother to be blessed and praises her faith. No one
ever had faith to compare with Mary’s; she is the model of the attitude a creature
should have towards its Creator—complete submission, total attachment. Through
her faith, Mary is the instrument chosen by God to bring about the Redemption;
as Mediatrix of all graces, she is associated with the redemptive work of her Son:
“This union of the Mother with the Son in the work of salvation is made manifest
from the time of Christ’s virginal conception up to His death; first when Mary, ari-
sing in haste to go to visit Elizabeth, is greeted by her as blessed because of her
belief in the promise of salvation and the Precursor leaps with joy in the womb of
his mother [...]. The Blessed Virgin advanced in her pilgrimage of faith and faith-
fully persevered in her union with her Son unto the cross, where she stood (cf.
John 19:25), in keeping with the Divine Plan, enduring with her only-begotten Son
the intensity of His suffering, associating herself with His sacrifice in her mother’s
heart, and lovingly consenting to the immolation of this Victim which was born of
her” (Vatican II, “Lumen Gentium”, 57f).
The new Latin text gives a literal rendering of the original Greek when it says
“quae credidit” (RSV “she who has believed”) as opposed to the Vulgate “quae
credidisti” (”you who have believed”) which gave more of the sense than a literal
rendering.
*********************************************************************************************
Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.
Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.
| First reading | Micah 5:1-4 © |
|---|
| Psalm |
|---|
| Psalm 79:2-3,15-16,18-19 © |
| Second reading | Hebrews 10:5-10 © |
|---|
| Gospel Acclamation | Lk1:38 |
|---|
| Gospel | Luke 1:39-44 © |
|---|
Thanks, as usual, for your outstanding Sunday preview!
More to come!
Pray for Pope Francis.
ISIS Target Women
Report reveals scale of Boko Haram violence inflicted on Nigerian Catholics
Military evacuating girls, women rescued from Boko Haram
Echos of Lepanto Nigerian bishop says rosary will bring down Boko Harm
After vision of Christ, Nigerian bishop says rosary will bring down Boko Haram (Catholic Caucus)
Nigerian Bishop Says Christ Showed Him How to Beat Islamic Terror Group
We thank you, God our Father, for those who have responded to your call to priestly ministry.
Accept this prayer we offer on their behalf: Fill your priests with the sure knowledge of your love.
Open their hearts to the power and consolation of the Holy Spirit.
Lead them to new depths of union with your Son.
Increase in them profound faith in the Sacraments they celebrate as they nourish, strengthen and heal us.
Lord Jesus Christ, grant that these, your priests, may inspire us to strive for holiness by the power of their example, as men of prayer who ponder your word and follow your will.
O Mary, Mother of Christ and our mother, guard with your maternal care these chosen ones, so dear to the Heart of your Son.
Intercede for our priests, that offering the Sacrifice of your Son, they may be conformed more each day to the image of your Son, our Lord and Savior, Jesus Christ. Amen.
Saint John Vianney, universal patron of priests, pray for us and our priests
This icon shows Jesus Christ, our eternal high priest.
The gold pelican over His heart represents self-sacrifice.
The border contains an altar and grapevines, representing the Mass, and icons of Melchizedek and St. Jean-Baptiste Vianney.
Melchizedek: king of righteousness (left icon) was priest and king of Jerusalem. He blessed Abraham and has been considered an ideal priest-king.
St. Jean-Baptiste Vianney is the patron saint of parish priests.
If You Don't Know the Bad News, the Good News is No News -- A Meditation on the Coming Year of Mercy
Letter of His Holiness Pope Francis According to which an Indulgence is Granted...[Catholic Caucus]
POPE FRANCIS FOR YEAR OF MERCY GRANTS THAT SSPX PRIESTS CAN VALIDLY ABSOLVE!
MISERICORDIAE VULTUS: BULL OF INDICTION OF THE EXTRAORDINARY JUBILEE OF MERCY
Pope: Church Must Be 'Oasis of Mercy,' Not Severe Fortress
1. Sign of the Cross: In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
2. The Apostles Creed: I BELIEVE in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God, the Father Almighty; from there He shall come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.
3. The Lord's Prayer: OUR Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.
4. (3) Hail Mary: HAIL Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen. (Three times)
5. Glory Be: GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.
6. Fatima Prayer: Oh, my Jesus, forgive us our sins, save us from the fires of hell, lead all souls to heaven, especially those in most need of your mercy.
Announce each mystery, then say 1 Our Father, 10 Hail Marys, 1 Glory Be and 1 Fatima prayer. Repeat the process with each mystery.
End with the Hail Holy Queen:
Hail, Holy Queen, Mother of Mercy, our life, our sweetness and our hope! To thee do we cry, poor banished children of Eve! To thee do we send up our sighs, mourning and weeping in this vale of tears! Turn then, most gracious advocate, thine eyes of mercy towards us; and after this, our exile, show unto us the blessed fruit of thy womb, Jesus!
O clement, O loving, O sweet Virgin Mary! Pray for us, O holy Mother of God, that we may be made worthy of the promises of Christ.
Final step -- The Sign of the Cross
The Mysteries of the Rosary By tradition, Catholics meditate on these Mysteries during prayers of the Rosary. The biblical references follow each of the Mysteries below.
The Glorious Mysteries
(Wednesdays and Sundays)
1.The Resurrection (Matthew 28:1-8, Mark 16:1-18, Luke 24:1-12, John 20:1-29) [Spiritual fruit - Faith]
2. The Ascension (Mark 16:19-20, Luke 24:50-53, Acts 1:6-11) [Spiritual fruit - Christian Hope]
3. The Descent of the Holy Spirit (Acts 2:1-13) [Spiritual fruit - Gifts of the Holy Spirit]
4. The Assumption [Spiritual fruit - To Jesus through Mary]
5. The Coronation [Spiritual fruit - Grace of Final Perseverance]
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