By Father Paul Nord, O.S.B.
Sunday Scripture
First Reading: Micah 5:1-4a; Response: Psalm 80:2-3, 15-16, 18-19; Second Reading: Hebrews 10:5-10; Gospel: Luke 1:39-45
Micah was a prophet during the time of Kings Jotham, Ahaz and Hezekiah (cf. Micah 1:1). They were kings of Judah who ruled in Jerusalem from 740 to 687 B.C. These were difficult years, as the Assyrian Empire conquered the Northern Kingdom of Israel. After this, the Assyrian army laid siege to Jerusalem (capital of Judah), although the city did not fall.
In such difficult circumstances, Micah receives a prophetic message of a future “ruler in Israel” who shall bring peace to his people. This will allow the return of those displaced by war: “the rest of his kindred shall return to the children of Israel.” This ruler brings peace through strength: “his greatness shall reach to the ends of the earth; he shall be peace.”
The future ruler will come from “Bethlehem-Ephrathah.” Bethlehem had previously been called “Ephrath(ah),” as attested in Genesis 35:19 and 48:7. Both names are used here in Micah 5:1 while emphasizing the small size of Bethlehem. It is remarkable that such a “ruler in Israel” would come from such an insignificant town. But Bethlehem was the hometown of King David, who began the royal dynasty that ruled in Jerusalem for over 400 years.
This future ruler is described as: “whose origin is from of old, from ancient times.” This indicates that his origin is with King David, who had ruled about 300 years before the prophet Micah. This promised “ruler” is a Messianic descendant of David. Like King David, this future ruler would rule justly in God’s name. This future “ruler in Israel” is described here with shepherd imagery: “He shall stand firm and shepherd his flock by the strength of the LORD.” This again connects him with King David, who had originally been a shepherd (cf. 1 Samuel 16:11-13).
The letter to the Hebrews, chapter 10, contrasts the animal sacrifices of the old covenant versus the sacrifice of Jesus on the cross. On the Day of Atonement, sacrifices were offered each year in the Temple for the people’s sins. “But in those sacrifices, there is only a yearly remembrance of sins, for it is impossible that the blood of bulls and goats take away sins (Hebrews 10:3-4).
Today’s reading contrasts those yearly “sin offerings” (of animals) versus “the offering of the body of Jesus Christ once for all” (10:10). Verse 5 cites Psalm 40:7-9: “Sacrifice and offering you did not desire, but a body you prepared for me.” The Letter to the Hebrews here uses the Greek Septuagint translation of this Psalm — as found in the most important early manuscripts (“Codex Vaticanus,” “Codex Sinaiticus”). By contrast, the Hebrew text has “ears” instead of “body.” Thus the Letter to the Hebrews interprets this psalm as anticipating Christ’s incarnation: “When Christ came into the world.”
The citation of Psalm 40 continues: “As is written of me in the scroll, behold, I come to do your will, O God.” Again the letter to the Hebrews applies these words to Christ. By dying on the cross, Jesus did the will of God the Father. In the original psalm, doing God’s will meant obeying the law of Moses, which was “written … in the scroll.” Applied to Jesus Christ, this describes Jesus’ accomplishment of God’s plan for the redemption of all of humanity. In his suffering and death, Jesus “says” (by action) to the Father: “Behold, I come to do your will, O God.”
Hebrews 10:8-9 again states that God does not desire “holocausts and sin offerings.” This is then contrasted with God’s “will” which Christ has done: “We have been consecrated through the offering of the body of Jesus Christ once for all.” Here “consecrated” literally means “made holy.” Christ’s sacrifice has purified us of our sins and bestowed God’s holiness upon us. In this way, we receive new life from God through Christ’s sacrifice “once for all.”
Today’s gospel is from Luke’s first chapter, which records Mary’s visit to her cousin Elizabeth. In the preceding verses (Luke 1:26-38), the angel Gabriel appeared to Mary and told her: “Behold, you will conceive in your womb and bear a son, and you shall name him Jesus” (1:31). Before that, Elizabeth’s husband Zechariah had likewise encountered the angel Gabriel, who told him: “Do not be afraid, Zechariah, because your prayer has been heard. Your wife Elizabeth will bear you a son, and you shall name him John” (Luke 1:13).
Thus both Elizabeth and Mary were pregnant with their sons when “Mary set out and traveled to … a town of Judah, where she entered the house of Zechariah and greeted Elizabeth.” In response, “the infant leaped in (Elizabeth’s) womb” when Elizabeth heard Mary’s greeting.
Note that Elizabeth is “filled with the Holy Spirit.” This causes her to cry out with these prophetic words: “Blessed are you among women…” Luke’s Gospel repeatedly emphasizes the action of the Holy Spirit. For example, the angel Gabriel tells Zechariah (concerning his son John the Baptist): “He will be filled with the Holy Spirit even from his mother’s womb” (Luke 1:15). Likewise the angel Gabriel tells Mary: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the child to be born will be called holy, the Son of God” (Luke 1:35).
Therefore Elizabeth’s words, inspired by the Holy Spirit, are a kind of prophecy. Elizabeth proclaims that Mary is “blessed” and also “the fruit of your womb” is “blessed.” Elizabeth is inspired by the Holy Spirit to recognize what Mary has received from God — as announced by the angel Gabriel. Elizabeth rejoices in Mary’s cooperation with God’s will: “Blessed are you who believed that what was spoken to you by the Lord would be fulfilled.”
Elizabeth says: “the infant in my womb leaped for joy” when she heard Mary’s greeting. This “infant” in the womb is John the Baptist. The Spirit likewise enables John (in utero) to recognize Jesus’ presence in Mary’s womb — and to leap for joy as he encounters Christ his savior for the first time.