CCC Cross Reference:
Heb 7:3 58; Heb 7:16 648
Ps 110 447; Ps 110:1 659; Ps 110:4 1537
Mk 3:1-6 574; Mk 3:4 2173; Mk 3:5-6 1859; Mk 3:5 591; Mk 3:6 574, 591
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Reading 1
Heb 7:1-3, 15-17
Melchizedek, king of Salem and priest of God Most High,
met Abraham as he returned from his defeat of the kings
and blessed him.
And Abraham apportioned to him a tenth of everything.
His name first means righteous king,
and he was also “king of Salem,” that is, king of peace.
Without father, mother, or ancestry,
without beginning of days or end of life,
thus made to resemble the Son of God, he remains a priest forever.
It is even more obvious if another priest is raised up
after the likeness of Melchizedek, who has become so,
not by a law expressed in a commandment concerning physical descent
but by the power of a life that cannot be destroyed.
For it is testified:
You are a priest forever according to the order of Melchizedek.
Responsorial Psalm
Ps 110:1, 2, 3, 4
R. (4b) You are a priest for ever, in the line of Melchizedek.
The LORD said to my Lord: “Sit at my right hand
till I make your enemies your footstool.”
R. You are a priest for ever, in the line of Melchizedek.
The scepter of your power the LORD will stretch forth from Zion:
“Rule in the midst of your enemies.”
R. You are a priest for ever, in the line of Melchizedek.
“Yours is princely power in the day of your birth, in holy splendor;
before the daystar, like the dew, I have begotten you.”
R. You are a priest for ever, in the line of Melchizedek.
The LORD has sworn, and he will not repent:
“You are a priest forever, according to the order of Melchizedek.”
R. You are a priest for ever, in the line of Melchizedek.
Gospel
Mk 3:1-6
Jesus entered the synagogue.
There was a man there who had a withered hand.
They watched Jesus closely
to see if he would cure him on the sabbath
so that they might accuse him.
He said to the man with the withered hand,
“Come up here before us.”
Then he said to the Pharisees,
“Is it lawful to do good on the sabbath rather than to do evil,
to save life rather than to destroy it?”
But they remained silent.
Looking around at them with anger
and grieved at their hardness of heart,
Jesus said to the man, “Stretch out your hand.”
He stretched it out and his hand was restored.
The Pharisees went out and immediately took counsel
with the Herodians against him to put him to death.
Readings from the Jerusalem Bible
First reading Hebrews 7:1-3,15-17
You remember that Melchizedek, king of Salem, a priest of God Most High, went to meet Abraham who was on his way back after defeating the kings, and blessed him; and also that it was to him that Abraham gave a tenth of all that he had. By the interpretation of his name, he is, first, ‘king of righteousness’ and also king of Salem, that is, ‘king of peace’; he has no father, mother or ancestry, and his life has no beginning or ending; he is like the Son of God. He remains a priest for ever.
This becomes even more clearly evident when there appears a second Melchizedek, who is a priest not by virtue of a law about physical descent, but by the power of an indestructible life. For it was about him that the prophecy was made: You are a priest of the order of Melchizedek, and for ever.
Responsorial Psalm:
Psalm 109(110):1-4
You are a priest for ever, a priest like Melchizedek of old.
The Lord’s revelation to my Master:
‘Sit on my right:
your foes I will put beneath your feet.’
You are a priest for ever, a priest like Melchizedek of old.
The Lord will wield from Zion
your sceptre of power:
rule in the midst of all your foes.
You are a priest for ever, a priest like Melchizedek of old.
A prince from the day of your birth
on the holy mountains;
from the womb before the dawn I begot you.
You are a priest for ever, a priest like Melchizedek of old.
The Lord has sworn an oath he will not change.
‘You are a priest for ever,
a priest like Melchizedek of old.’
You are a priest for ever, a priest like Melchizedek of old.
Gospel Mark 3:1-6
Jesus went again into a synagogue, and there was a man there who had a withered hand. And they were watching him to see if he would cure him on the sabbath day, hoping for something to use against him. He said to the man with the withered hand, ‘Stand up out in the middle!’ Then he said to them, ‘Is it against the law on the sabbath day to do good, or to do evil; to save life, or to kill?’ But they said nothing. Then, grieved to find them so obstinate, he looked angrily round at them, and said to the man, ‘Stretch out your hand.’ He stretched it out and his hand was better. The Pharisees went out and at once began to plot with the Herodians against him, discussing how to destroy him.
Readings and Commentary from the Navarre Bible
Wednesday of the 2nd Week in Ordinary Time
From: Hebrews 7:1-3, 15-17
Jesus Christ Is a Priest After the Order of Melchizedek
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[1] For this Melchizedek, king of Salem, priest of the Most High God, met Abraham returning from the slaughter of the kings and blessed him; [2] and to him Abraham apportioned a tenth part of everything. He is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace. [3] He is without father or mother or genealogy, and has neither beginning of days nor end of life, but resembling the Son of God he continues a priest for ever.
[15] This becomes even more evident when another priest arises in the likeness of Melchizedek, [16] who has become a priest, not according to a legal require- ment concerning bodily descent but by the power of an indestructible life. [17] For it is witnessed of him, "Thou art a priest for ever, after the order of Melchizedek."
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Commentary:
1-3. Melchizedek has special characteristics which make him a "figure" or "type" of Christ. The connections between Christ and Melchizedek are expounded in accordance with the rules of rabbinical bible commentary, this is particularly obvious in the use of the phrase "without father or mother or genealogy" to refer to the eternity of Melchizedek. It is not surprising that the writer brings in the figure of Melchizedek, for the mysterious mention of this personage in Genesis 14:18-20 and in Psalm 110:4 had for some time intrigued Jewish commentators. For example, Philo of Alexandria sees Melchizedek as a symbol for human reason enlightened by divine wisdom (cf. "De Legum Allegoria", 3, 79-82). Also, apocryphal literature identified Melchizedek with other biblical figures--for example, with Shem, Noah's first-born son, or with the son of Nir, Noah's brother. Certainly the epistle is in line with Jewish tradition on one important point: Melchizedek belongs to a priesthood established by God in pre-Mosaic times.
The Jewish historian Flavius Josephus (A.D. 37-100) refers to Melchizedek as a "prince of Canaan", who founded and was high priest of Jerusalem. The name Melchizedek, meaning "my king is righteous" or "King of Righteousness", was a Canaanite name (cf. Josh 10:13). "Salem" is probably an abbreviation of Jerusalem (cf. Ps 76:2); and Elioh, that is, God Most High, may also have been the name of one of the divinities worshipped by the inhabitants of Palestine before the Jewish conquest. Genesis tells us that, in spite of living in a Canaanite and polytheistic environment, Melchizedek was a priest of the true God. Despite not being a member of the chosen people, he had knowledge of the Supreme God. Psalm 110 adds a further revelation to that contained in Genesis: the promised Messiah, a descendant of David, will not only be a king (which they already knew) but also a priest; and he will not be a priest of Aaron: by a new disposition of God he will be a priest according to the order, or as the Hebrew text says, "after the manner of Melchizedek".
The Epistle to the Hebrews views the Genesis episode through the prism of Psalm 110: Melchizedek is above all a representative of a new priesthood instituted by God independently of the Mosaic Law. That is why it gives so much importance to the words of Genesis: Melchizedek is "king of righteousness", according to one popular etymology, and he is also "king of Salem", that is, "king of peace" according to another which changes the second vowel of the Hebrew word shalom, which means "peace". Thus, in Melchizedek the two foremost characteristics of the messianic kingdom meet--righteousness and peace (cf. Ps 85:10; 89:14; 97:2; Is 9:5-7; 2:4; 45:8; Lk 2:14). Moreover, since Genesis says nothing about Melchizedek's background (he did not belong to the chosen people), the sacred writer, following a common rabbinical rule of interpretation (what is not in Scripture--in the Torah--has no existence in the real world"), sees Scripture's silence on this point as symbolic: Melchizedek, since his genealogy is unknown, is a figure or "type" of Christ, who is eternal.
"Resembling the Son of God": it is not Christ who resembles Melchizedek but Melchizedek who is like Christ indeed, who has been made to resemble Christ. Christ is the perfection of priesthood. Melchizedek was created and made like Christ so that we by reflecting on him might learn something about the Son of God.
Theoderet of Cyrus develops on this idea: "Christ the Lord possesses all these qualifications really and by nature. He is 'without mother', for God as Father alone begot him. He is 'without father', for he was conceived by mother alone, that is, the Virgin. He is 'without genealogy', as God, for he who was begotten by the unbegotten Father has no need of genealogy. 'He has not beginning of days', for his is an eternal generation. 'He has no end of life', for he possesses an immortal nature. For all those reasons Christ himself is not compared to Melchizedek but Melchizedek to Christ" ("Interpretatio Ep. Ad Haebreos, ad loc."). St Ephraem put this very nicely: "Thus, Melchizedek's priesthood continues for ever --not in Melchizedek himself but in the Lord of Melchizedek" ("Com. in Epist. Ad Haebreos, ad loc.").
3. A priest of the true God, of the Most High God, yet not a member of the chosen people, Melchizedek is an example of how God sows the seeds of saving truth beyond limitations of geography, epoch or nation. "The priesthood of Christ, of which priests have been really made sharers, is necessarily directed to all people and all times, and is not confined by any bounds of blood, race, or age, as was already typified in a mysterious way by the figure of Melchizedek. Priests, therefore, should recall that the solicitude of all the churches ought to be their intimate concern" (Vatican II, "Presbyterorum Ordinis", 10).
At the same time the sacred text, by saying that Melchizedek was "without father or mother", gives grounds for thinking that also in the case of the consecration of Christ's priests they, in order to fulfill their mission, should be ready to leave their family behind -- which is what often in fact happens. "The character and life of the man called to be a minister in the worship of the one true God bear the marks of a halo and a destiny to be 'set apart'. This puts him in some way outside and above the common history of other men--"sine patre, sine matre, sine genealogia", as St Paul says of the mysterious prophetic Melchizedek" (A. del Portillo, "On Priesthood", p. 44).
Addressing Christians, particularly those consecrated to the service of God, St John of Avila writes: "Forget your people (Ps 45:10) and be like another Melchizedek, whom we are told had no father or mother or genealogy. In this way [...] example is given to the servants of God who must be so forgetful of their family and relations that they are like Melchizedek in this world, as far as their heart is concerned--having nothing that ties their heart and slows them up on their way to God" ("Audi, Filia", 98).
15-19. The superiority of Christ's priesthood is now demonstrated by reference to the inferiority of the Old Law, in line with the inferiority of its priesthood. The Law is defined as "a legal requirement concerning bodily descent" as opposed to something spiritual (cf. 1 Cor 2:13-15; Gal 6:1; Eph 1:3; Col 1:8; 2 Cor 3:6-8); it is "weak" as opposed to effective; "useless" as opposed to being able to do what it is designed for. From this two things follow: the Law made nothing perfect (cf. note on 7:11); and its function was that of "introducing" us to a better law – that of Christ, a law that is full of hope, and hope enables us to draw near to God (cf. Rom 3:21; Gal 3:24; 1 Tim 1:8).
The epistle's verdict on the Law of Moses may seem somewhat harsh, but it fits in exactly with the gratuitous nature of glorification: "The Law", Theodoret comments, "has come to an end, as the Apostle says, and its place is taken by hope of better things. The Law has ended, however, not because it was bad, as some heretics foolishly say, but because it was weak and was not perfectly useful. But we must understand that it is the [now] superfluous parts of the Law that are described as weak or useless--circumcision, the sabbath precept, and similar things. For, the New Testament insistently commands observance of the 'Thou shalt not kill, Thou shalt not commit adultery' and the other commandments. In place of the old precepts we have now received hope of future good things, a hope that makes us God's own household" ("Interpretatio Ep. Ad Hae- breos, ad loc."). St Thomas Aquinas points out that the commandments were and are useful. The Old Testament was not in itself bad, but it is unsuited to the new times; there is no reason why the new priesthood should continue the ways of the old (cf. Ps 40: 6f). That was why the Old Law was abrogated--because it was weak and served no purpose: "We say something is weak when it fails to produce its [designed] effect; and the effect proper to the Law and the priesthood is justification [...]. This the Law was unable to do, because it did not bring man to beatitude, which is his end. However, in its time it was useful, in that it prepared men for faith" ("Commentary On Heb.", 7, 3).
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From: Mark 3:1-6
The Curing of the Man with a Withered Hand
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[1] Again He (Jesus) entered the synagogue, and a man was there who had a withered hand. [2] And they watched Him, to see whether He would heal him on the Sabbath, so that they might accuse Him. [3] And He said to the man who had the withered hand, "Come here." [4] And He said to them, "Is it lawful on the Sabbath to do good or to do harm, to save life or to kill?" But they were silent. [5] And He looked around at them with anger, grieved at their hardness of heart, and said to the man, "Stretch out your hand." He stretched it out, and his hand was restored. [6] The Pharisees went out, and immediately held counsel with the Herodians against Him, how to destroy Him.
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Commentary:
5. The evangelists refer a number of times to the way Jesus looks at people (e.g. at the young man: Mark 10:21; at St. Peter: Luke 22:61, etc). This is the only time we are told He showed indignation--provoked by the hypocrisy shown in verse 2.
6. The Pharisees were the spiritual leaders of Judaism; the Herodians were those who supported the regime of Herod, benefiting politically and financially thereby. The two were completely opposed to one another and avoided each other's company, yet they combined forces against Jesus. The Pharisees wanted to see the last of Him because they considered Him a dangerous innovator. The most recent occasion may have been when He pardoned sins (Mark 2:1ff) and interpreted with full authority the law of the Sabbath (Mark 3:2); they also want to get rid of Him because they consider that He lowered their own prestige in the eyes of the people by the way He cured the man with the withered hand. The Herodians, for their part, despised the supernatural and eschatological tone of Christ's message, since they looked forward to a purely political and temporal Messiah.
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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. We encourage readers to purchase The Navarre Bible for personal study. See Scepter Publishers for details.
1 comment:
Enter your comment...I we like to have more orderly lesson about Melchizedek
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