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| “St Mary Magdalene” by Carlo Dolci, 1644-46 |
Readings and Commentary:[3]
Reading 1: Isaiah 42:1-7
Here is my servant whom I uphold,
my chosen one with whom I am pleased,
Upon whom I have put my Spirit;
he shall bring forth justice to the nations,
Not crying out, not shouting,
not making his voice heard in the street.
A bruised reed he shall not break,
and a smoldering wick he shall not quench,
Until he establishes justice on the earth;
the coastlands will wait for his teaching.
Thus says God, the LORD,
who created the heavens and stretched them out,
who spreads out the earth with its crops,
Who gives breath to its people
and spirit to those who walk on it:
I, the LORD, have called you for the victory of
justice,
I have grasped you by the hand;
I formed you, and set you
as a covenant of the people,
a light for the nations,
To open the eyes of the blind,
to bring out prisoners from confinement,
and from the dungeon, those who live in
darkness.
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Commentary on Is
42:1-7
This is the first of the four
“Servant of the Lord” oracles from Isaiah. Speaking as the mouth of God, the
prophet talks of a renewal of Israel in his time. There are three more passages
considered by some to be parts of one poem (Isaiah 49:1-6; Isaiah 50:4-7; and Isaiah 52:13—53:12). While
there is some scholarly debate about the original intent of these poems, the prophetic
view sees in these songs a reference to the coming Messiah. The servant
comes, not as a violent zealot, but humbly, with the quiet power of God (“A
bruised reed he shall not break, and a smoldering wick he shall not quench”).
In these first strophes of the Song
of the Suffering Servant, we see God’s plan to transform the entire world (“…to
the nations”) through a messianic leader who will “open the eyes of the
blind” and “bring prisoners from confinement.” The descriptive
imagery of being a light to the nations and to “…those who live in darkness”
is recalled in Luke’s Canticle of Zechariah (Luke 1:68-69), as the
infant St. John the Baptist is charged to announce the coming of Christ. It is
also echoed in the Canticle of Simeon (Luke 2:32), who sees
Isaiah’s "Suffering Servant" in the newborn son of Mary. Also in this
first song, Isaiah’s prediction brings us almost the exact words spoken by God
as Jesus walks out of the Jordan following his baptism: “Here is my servant whom I uphold, my
chosen one with whom I am pleased.” The image of God infusing
his spirit is fulfilled as the Holy Spirit descends in the form of a dove at
Jesus’ Baptism (Matthew
16:12; Mark
1:10; Luke
3:22). He goes on in v. 2-4 to describe the compassionate and loving
character of the Messiah.
In v. 6-7, Isaiah focuses on the
new covenant established with the people. “The expression ‘light to the nations’ (v.6)
seems to find an echo in what Jesus says about his being ‘the light of the world’ (John 8:12; 9:5) and also
in the Benedictus of
Zechariah (Luke 1:78-79). There is
an evocation of v.7 in Jesus’ reply to the messengers from John the Baptist who
ask him whether he is ‘he who is to come’ (cf. Matthew 11:4-6; Luke 7:18-22); […] And
so St. Justin will say commenting on v. 6-7: ‘Every thing that is said here, my
friends, refers to Christ and to the peoples who have been enlightened by his
presence.’ (Dialogus cum
Tryphone, 122, 2)” [4]
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Responsorial Psalm: Psalm 27:1, 2, 3, 13-14
R. (1a) The Lord is my light and my
salvation.
The LORD is my light and my salvation;
whom should I fear?
The LORD is my life's refuge;
of whom should I be afraid?
R. The Lord is my light and my salvation.
When evildoers come at me
to devour my flesh,
My foes and my enemies
themselves stumble and fall.
R. The Lord is my light and my salvation.
Though an army encamp against me,
my heart will not fear;
Though war be waged upon me,
even then will I trust.
R. The Lord is my light and my salvation.
I believe that I shall see the bounty of the
LORD
in the land of the living.
Wait for the LORD with courage;
be stouthearted, and wait for the LORD.
R The Lord is my light and my salvation.
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Commentary on Ps
27:1, 2, 3, 13-14
This
section of the psalm is a profession of faith in the salvation that comes only
from the Lord God. This selection is frequently used in Christian funerals
because of the hope and encouragement embodied in it. The psalmist expresses
faith in God who is the refuge of the faithful, longing to find the ultimate
safety and bounty of God’s heavenly kingdom. In the final strophe the
singer expresses faith and hope that God will reveal himself in the end and for
all time.
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Gospel: John 12:1-11
Six days before Passover Jesus came
to Bethany,
where Lazarus was, whom Jesus had raised from
the dead.
They gave a dinner for him there, and Martha
served,
while Lazarus was one of those reclining at
table with him.
Mary took a liter of costly perfumed oil
made from genuine aromatic nard
and anointed the feet of Jesus and dried them
with her hair;
the house was filled with the fragrance of the
oil.
Then Judas the Iscariot, one of his disciples,
and the one who would betray him, said,
"Why was this oil not sold for three
hundred days' wages
and given to the poor?"
He said this not because he cared about the poor
but because he was a thief and held the money
bag
and used to steal the contributions.
So Jesus said, "Leave her alone.
Let her keep this for the day of my burial.
You always have the poor with you, but you do
not always have me."
The large crowd of the Jews found out that he
was there and came,
not only because of him, but also to see
Lazarus,
whom he had raised from the dead.
And the chief priests plotted to kill Lazarus
too,
because many of the Jews were turning away
and believing in Jesus because of him.
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Commentary on Jn
12:1-11
In this scene from St. John’s
Gospel we are painted a picture of Judas not found in other accounts. John
shows him as a greedy and dishonest person. We suspect this understanding of
Judas came after his ultimate act of betrayal. At the time it would have seemed
like a reasonable question. In St. Mark’s Gospel this event takes place two
days before the Passover Feast as opposed to the numerically significant six
days mentioned here. The number 6 is the most imperfect number in Hebrew
numerology (See Mark
14:1-5).
Jesus again tells the disciples
that the time for his trial is at hand as he says to them: “You will always
have the poor with you, but you do not always have me.” The sense of
finality is growing as we are also told of the plot to kill Lazarus as well as
Jesus in an attempt to stamp out the Lord’s popularity among the people.
CCC: Jn 12:8 2449
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Reflection:
We look in awe at the tableau set before us on
the first weekday of our Holy Week. In the setting described by St. John we see
an encapsulated image of Jesus' ministry on earth.
Jesus is at the house of his good friend
Lazarus, whom he had raised from the dead. In these familiar
surroundings, he is accompanied by the twelve (we assume so because Judas is
there, being portrayed as the villain by St. John). In typical fashion,
Martha is doing all the heavy lifting while Mary, her sister, is at the feet of
Jesus. And in the background the Evangelist reminds us of the plots of
the Scribes and Pharisees. In this passage they are also planning to kill Lazarus
because of his witness to the salvific power of Christ.
We consider each in turn. First we look at
the Lord who now perceives the end of his time among us. As he reclines
at table with his friends, Mary, Lazarus’ sister, brings a very expensive vase
of oil and anoints Jesus’ feet, wiping them, we are told, with her hair. This
tender act must seem an affront to those with him. But to Jesus, who
senses the cross looming, it is a preparation for his departure (it was
traditional among the Hebrews to anoint a body after death in preparation for
burial). He silences Judas, the only one who verbally complains, telling
him that there will be plenty of time to serve the poor (“You always have
the poor with you”). In this comment Jesus tells us that while the
poor must by ministered to by his followers, his disciples must also draw
strength from their adoration of Christ. How can one feed the poor if
their spiritual reservoir is drained?
We consider the sisters, Martha and Mary, Martha
the head and Mary the heart. Martha is assuming her customary role
serving the household guests. We must assume, given our own experience
with those who feel obligated to take on the less pleasant duties of
hospitality, that she is aware of what is taking place at the table. She has
dropped her customary “attitude.” She tends to treat Jesus like a brother,
complaining to him about Mary (John 10:38-41), and chastising
him for being late when his brother was ill (dead) John 11:19-28. She knows
about what is coming. She is the practical one after all. She may
even have given Mary the money to go buy the expensive oil she now lavishes on
Christ. Our vision of her at this time is one who has compartmentalized
her emotions. Inside she is afraid of what is coming (perhaps for her
brother as well). She is likely torn because of her great faith in
Christ, but that needs to be put aside, there are guests to feed and a table to
be tended. If we look closely at her as she brings food to the table, we
may see a tear in the corner of her eye.
Her sister Mary on the other had wears her heart
on her sleeve as she performs the ritual, yet intimate, anointing of the Lord’s
feet. This is not done with workman-like dignity. We see her caressing
the feet that will soon be pierced with spikes as Jesus is nailed to the
cross. Does she know or suspect? The details are hidden from her,
but her love of Jesus is clear to all. Given the emotional charge her
actions add to the scene, it would not be surprising if Judas’ outburst was
more out of embarrassment than out of concern for the worth of the oil.
The author clearly does not paint Judas that
way. His Gospel tells us that the youngest Apostle (St. John the
Evangelist and author of this Gospel) never trusted the holder of the
purse. He goes so far in this passage as to say of him: “…because he
was a thief and held the money bag and used to steal the contributions.”
Regardless of his intentions, we have now
considered the picture in the house of Lazarus. We ask ourselves in this
Holy Week where we see ourselves? Are we buried in work like
Martha? Are we weeping at the feet of Jesus like Mary? Are we a bit
put out over the whole thing like Judas? Or are we like Lazarus who is grateful
to have his Savior with him?
As we walk these last few days of Lent, let us
pray that we might have the best attributes of all, Martha’s strength, Mary’s
love, even Judas’ concern for the poor. Time is flying by now; we pray
that we do not get lost in anticipation.
Pax
[1] The picture is “St Mary
Magdalene” by Carlo Dolci, 1644-46
[3]
The
readings are taken from the New American Bible with the exception of the Psalm
and its response which were developed by the International Committee for
English in Liturgy (ICEL). This re-publication is not authorized by USCCB and
is for private use only.
[4] The Navarre Bible, “Gospels and Acts”, Scepter
Publishers, Princeton, NJ, © 2002, pp. 186
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