Mass in the Morning
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| “The Birth of John the Baptist” by Tintoretto, c. 1554 |
Readings and Commentary:[3]
Reading 1: 2 Samuel 7:1-5, 8b-12, 14a,
16
When
King David was settled in his palace,
and
the LORD had given him rest from his enemies on every side,
he
said to Nathan the prophet,
“Here
I am living in a house of cedar,
while
the ark of God dwells in a tent!”
Nathan
answered the king,
“Go,
do whatever you have in mind,
for
the LORD is with you.”
But
that night the LORD spoke to Nathan and said:
“Go,
tell my servant David, ‘Thus says the LORD:
Should
you build me a house to dwell in?
“‘It
was I who took you from the pasture
and
from the care of the flock
to
be commander of my people Israel.
I
have been with you wherever you went,
and
I have destroyed all your enemies before you.
And
I will make you famous like the great ones of the earth.
I
will fix a place for my people Israel;
I
will plant them so that they may dwell in their place
without
further disturbance.
Neither
shall the wicked continue to afflict them as they did of old,
since
the time I first appointed judges over my people Israel.
I
will give you rest from all your enemies.
The
LORD also reveals to you
that
he will establish a house for you.
And
when your time comes and you rest with your ancestors,
I
will raise up your heir after you, sprung from your loins,
and
I will make his Kingdom firm.
I
will be a father to him,
and
he shall be a son to me.
Your
house and your Kingdom shall endure forever before me;
your
throne shall stand firm forever.’”
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Commentary on
2 Sm 7:1-5, 8b-12, 14a, 16
Within the historical books of the
Old Testament (1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, Ezra,
Nehemiah, 1 and 2 Maccabees), this passage is considered to have the most
theological significance. Nathan’s oracle, the establishment of the dynasty of
King David, marks the beginning of the understanding of royal messianism, our
first hint of the Messiah to come.
In this passage, Nathan is told to
tell David that, while he would not build the temple, his son (Solomon) would
and that his (David’s) line would continue; “Your house and your kingdom
shall endure forever before me; your throne shall stand firm forever.”
"The Davidic covenant is the
latest and greatest of the Old Testament covenants. Following the steady
buildup of covenants between God and his people over the centuries, beginning
with Adam and continuing with Noah, Abraham, and Moses, the divine covenant
with David brings the biblical story to a theological highpoint. Each of these
ancient covenants helps to prepare the way for messianic times, but Jewish and
Christian traditions agree that hopes for a coming Messiah are anchored most
explicitly in the Lord's covenant with David." [4]
-------------------------------------------
Responsorial Psalm: Psalm 89:2-3, 4-5, 27 and
29
R. (2) For ever I will sing the goodness of the Lord.
The
favors of the LORD I will sing forever;
through
all generations my mouth shall proclaim your faithfulness.
For
you have said, “My kindness is established forever”;
in
heaven you have confirmed your faithfulness.
R. For ever I will sing the
goodness of the Lord.
“I
have made a covenant with my chosen one,
I
have sworn to David my servant:
Forever
will I confirm your posterity
and
establish your throne for all generations.”
R. For ever I will sing the
goodness of the Lord.
“He
shall say of me, ‘You are my father,
my
God, the rock, my savior.’
Forever
I will maintain my kindness toward him,
and
my covenant with him stands firm.”
R. For ever I will sing the
goodness of the Lord.
-------------------------------------------
Commentary on
Ps 89:2-3, 4-5, 27 and 29
Though Psalm 89 is a lament, this
first section is prophetic and reiterates the establishment of the Davidic dynasty.
The intended support for 2 Samuel 7:1-5, 8b-12,
14a, 16 is clear. It is likely this hymn was sung entreating God,
and reminding the people of the covenant between God and David to “establish
your throne for all generations.”
CCC: Ps 89 709
-------------------------------------------
Gospel: Luke 1:67-79
“Blessed
be the Lord, the God of Israel;
for
he has come to his people and set them free.
He
has raised up for us a mighty Savior,
born
of the house of his servant David.
Through
his prophets he promised of old
that
he would save us from our enemies,
from
the hands of all who hate us.
He
promised to show mercy to our fathers
and
to remember his holy covenant.
This
was the oath he swore to our father Abraham:
to
set us free from the hand of our enemies,
free
to worship him without fear,
holy
and righteous in his sight
all
the days of our life.
You,
my child, shall be called the prophet of the Most High,
for
you will go before the Lord to prepare his way,
to
give his people knowledge of salvation
by
the forgiveness of their sins.
In
the tender compassion of our God
the
dawn from on high shall break upon us,
to
shine on those who dwell in darkness and the shadow of death,
and
to guide our feet into the way of peace.”
-------------------------------------------
Commentary on
Lk
1:67-79
St. John the Baptist had been born
to Elizabeth. Now the seal the Lord had placed on the mouth of his father,
Zechariah, has been lifted as he had named his son in accordance with the
wishes of God. We are given the Canticle of Zechariah, the father’s song to his
son, praising God and predicting the role his son would fulfill in God’s plan,
as herald of the Messiah’s arrival. The whole Church sings this song each
morning as part of the Morning Prayer of the Liturgy of the Hours.
The canticle is broken into two
themes. The first praises God for the salvation he sends through the line
of King David. He uses imagery like that found in Isaiah's description of
the messianic era (e.g. freedom for the captives, peace and freedom to worship
God). The second theme addresses the mission and vocation of his newborn
son, now named John (who will become the Baptist). In the strophes of
that section, a loving father speaks of how John will play an important part in
God's revelation, announcing the arrival of the Messiah ("to give his
people knowledge of salvation by the forgiveness of their sins"), and
bringing hope to those who are hopeless and peace to the world.
-------------------------------------------
Reflection:
The
preparation for the Advent of our Lord is nearly complete with the exception of
a few last minute details. We take a moment now to recall God’s plan and make
ourselves ready to accept the gift long expected. For those of us who pray the prayer of the
Church, the Liturgy of the Hours, the Canticle of Zechariah is one familiar to
us. Each morning we recall the words of
one smitten by God and released from silence to sing of a promise
fulfilled.
We
can only guess at the mind of Zechariah as he sings his prophetic song. His first words are in praise of God the
Father whose promise is fulfilled with the coming of the Messiah. We see in his expectation how easy it would
be to get the wrong idea about the sort of entrance this Savior, predicted from
the time of Abraham, would make. The
Savior was to be born from the house of kings – of King David’s line – King
David who was a mighty king and fierce warrior, securing the land through force
of arms with God the Father sitting at his shoulder, scattering Israel’s foes
like matchwood.
We
see the truth of his great oracle in Jesus, but we also see how Zechariah’s
infant son, John the Baptist to whom he now sings, could have misunderstood.
Later, while he was in Herod’s prison, he would send his own disciples to ask
the Lord if he was the one expected or if they should look for another. The song, however, sees the promise of God
fulfilled, the promise made to all mankind throughout the history of his
covenant.
We
can almost see the eyes of Zechariah turn from their heavenward gaze to look at
the infant in his arms. We hear his
voice change from one of awe and praise to one of tenderness as he tells his
son: “You, my child, shall be the prophet
of the Most High.” We wonder how much
God has shown this priest of the temple.
Does he know this baby he now holds will shake the foundations of the temple
he serves? Does he know that by
preparing the way for the Savior to come, his son exposes the weakness of those
in power to submit to God’s own Son?
Clearly,
Zechariah sees the love of God embodied in the coming Savior of the world. He tells his son: “In the tender compassion of our God, the dawn from on high shall break
upon us, to shine on those who dwell in darkness and the shadow of death and to
guide our feet into the way of peace.”
All that this father, Zechariah, hopes for his son, our Father in heaven
hopes for us. It is echoed there: his love, his compassion, his care for those
who are lost. It is all there and in it we hear the parents' prayer for their
children.
The
one about whom Zechariah sang is almost at our doorstep and we pause and hope
our hearts are prepared to accept the gift of a loving Father who will “guide our feet into the way of peace.”
Pax
[1]
The picture is “The Birth of John the Baptist” by Tintoretto, c. 1554.
[3]
The readings are taken from the New American Bible, with the exception of the
psalm and its response which were developed by the International Committee for
English in Liturgy (ICEL). This republication is not authorized by USCCB and is
for private use only.
[4]
Ignatius Catholic Study Bible, The First and Second Books of Samuel, © 2016,
Ignatius Press, San Francisco, CA. p. 80.
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