By Father Paul Nord, O.S.B.
Sunday Scripture
First Reading: Jeremiah 23:1-6; Response: Psalm 23:1-6; Second Reading: Ephesians 2:13-18; Gospel: Mark 6:30-34
This reading from Jeremiah follows a long review of the final kings that reigned in Jerusalem before the Babylonian conquest and destruction of the city. These kings’ sins and unfaithfulness to God are thoroughly described in Jeremiah 21–22. This leads into today’s reading, which uses the imagery of “shepherds” to describe these unfaithful kings. Likewise, the Israelites are called “my sheep” and “my flock.”
This passage uses strong language which can serve as an examination of conscience and a call to repentance for all Christian leaders, while also recalling its original context — Jeremiah’s deep sorrow over the destruction of Jerusalem. Jeremiah recognizes this destruction as a consequence of the sins of Jerusalem’s kings and its people.
The repeated phrase “says the LORD” emphasizes that Jeremiah is reporting a message from God — a rebuke of the wicked kings (“shepherds”). The contrast between “scattering” and “gathering together” engages the imagination. The flock of sheep is scattered by these evil shepherds because “you have not cared for them [the people].” By contrast, the Lord God will “gather the remnant of my flock.” Many died in the destruction of Jerusalem, so only a “remnant” remain. Further, the survivors were scattered — “driven” into foreign lands. But God will bring them back to the land of Israel — “their meadow.” For this purpose, God promises: “I will appoint shepherds for them who will shepherd them.”
This is a prophecy of restoration and salvation. The message is further developed by God’s promise: “I will raise up a righteous shoot to David.” This imagery indicates a new growth from a kingly line that appeared to be destroyed. The unfaithful kings were descended from David. He had been faithful, but his last kingly descendants had not been. God promises a new king who “shall do what is just and right in the land.” Thus “Judah shall be saved.” God will bring justice and security to his people through this new king, descended from David.
Today’s Responsorial Psalm is Psalm 23: “The LORD is my shepherd; I shall not want.” Shepherd imagery is also used to describe God in Isaiah 40:11, Ezekiel 34:11-16, Sirach 18:13 and elsewhere. Psalm 23 describes God as leading the psalmist to “verdant pastures” and “restful waters.” Similarly, it says God “guides me in right paths” and protects me “even though I walk in the dark valley.” This imagery shows God as protector and provider for his people.
Our first reading (Jeremiah 23) used shepherd imagery to describe kings in Jerusalem. Although God is not directly called a shepherd in Jeremiah 23, he is described as doing “shepherd tasks” like “gather the remnant of my flock” and “bring them back to their meadow.” This contrasts God’s justice and goodness with bad kings who committed injustice and evil.
Similarly, “king” imagery for God is used in several of the psalms — often to contrast God’s justice with unjust earthly kings. For example, Psalm 93:1-2 begins “The LORD is king” — and then praises God’s justice, holiness and power.
Next, from the letter to the Ephesians, St. Paul is describing how the Gentiles have been incorporated into the people of God. The preceding 2:11-12 says: “remember that at one time you, Gentiles in the flesh ... [were] without Christ, alienated from the community of Israel.” Paul tells the Gentiles: “In Christ Jesus you who once were far off have become near by the blood of Christ.” Paul says that the Jews and Gentiles were once separated by “the dividing wall of enmity” which Jesus “broke down.” Thus Jesus has established peace between Jews and Gentiles so “that he might create in himself one new person in place of the two.” Jesus acted to “reconcile both with God, in one body, through the cross.”
The theme of peace continues in the final verses: “He came and preached peace to you who were far off and peace to those who were near.” Paul is borrowing the language of Isaiah 57:19 — but he is adapting it to describe the Gentiles (“were far off”) and Jews (“were near”). Jew and Gentile are united now. Paul emphasizes this by his repeated use of the word “one.” Paul describes this unity: “he who made both one,” “[Christ created] one new person.” Jew and Gentile are united in the “one body” of Christ, and they “both have access in one Spirit to the Father.” Indeed, Christ is “our peace” — together, for us all.
Today’s gospel is from Mark 6 — in which Jesus sent out “the Twelve” apostles to proclaim the Gospel, to cure the sick, and to drive out unclean spirits (6:7-13). This causes King Herod to believe that John the Baptist “has been raised up” (6:14-16). The gospel narrator takes this opportunity for a “flashback” (analepsis) which recalls John the Baptist’s death by Herod’s command (6:17-29).
After this flashback, the narrative resumes with the apostles’ return from their preaching and healing mission. After they report their activities, Jesus invites the apostles to come “to a deserted place and rest a while.” In the gospels, Jesus often retreats from the crowds to pray and rest. Since Jesus has included the apostles in his preaching and healing mission, he now includes them also in his habit of seeking deserted places to rest.
But people are very persistent in seeking Jesus and his apostles — probably because they have heard about Jesus’ ability to heal, and they also wish to be healed. Apparently, Jesus and his apostles crossed the Sea of Galilee by boat, but by the time they arrived on the opposite shore, they found a “vast crowd” waiting for them. As much as Jesus seeks rest, his compassion for the people is so strong that he continues to teach them “for they were like sheep without a shepherd.”
This shows an essential dynamic of the first half of Mark’s Gospel. When Jesus proclaims the Gospel and heals people, he draws large crowds. The people deeply desire to be healed, and Jesus ardently desires to heal them.