Jubilee or Judgement

The texts from the Roman Catholic Lectionary today alert us to the distortion of truth that we may succumb to when our "common sense” inhibits our pursuit of living with Christ.

Ponder the Promise

The Reading from the Second Book of Samuel describes David’s Census and the consequential Plague.

* [24:10] The narrative supposes that since the people belonged to the Lord rather than to the king, only the Lord should know their exact number. Further, since such an exact numbering of the people would make it possible for the king to exercise centralized power, imposing taxation, conscription, and expropriation upon Israel, the story shares the view of monarchy found in 1 Sm 8:4–18. See also Nm 3:44–51, where census taking requires an apotropaic offering. (2 Samuel, CHAPTER 24 | USCCB, n.d.)

Psalm 32 declares the forgiven are blessed.

* [Psalm 32] An individual thanksgiving and the second of the seven Penitential Psalms (cf. Ps 6). The opening declaration—the forgiven are blessed (Ps 32:1–2)—arises from the psalmist’s own experience. At one time the psalmist was stubborn and closed, a victim of sin’s power (Ps 32:3–4), and then became open to the forgiving God (Ps 32:5–7). Sin here, as often in the Bible, is not only the personal act of rebellion against God but also the consequences of that act—frustration and waning of vitality. Having been rescued, the psalmist can teach others the joys of justice and the folly of sin (Ps 32:8–11). (Psalms, PSALM 32 | USCCB, n.d.)

The Gospel of Mark presents the Rejection of Jesus at Nazareth.

* [6:1] His native place: the Greek word patris here refers to Nazareth (cf. Mk 1:9; Lk 4:16, 23–24) though it can also mean native land.

* [6:2–6] See note on Mt 13:54–58.

* [6:3] Is he not the carpenter?: no other gospel calls Jesus a carpenter. Some witnesses have “the carpenter’s son,” as in Mt 13:55. Son of Mary: contrary to Jewish custom, which calls a man the son of his father, this expression may reflect Mark’s own faith that God is the Father of Jesus (Mk 1:1, 11; 8:38; 13:32; 14:36). The brother of James…Simon: in Semitic usage, the terms “brother,” “sister” are applied not only to children of the same parents, but to nephews, nieces, cousins, half-brothers, and half-sisters; cf. Gn 14:16; 29:15; Lv 10:4. While one cannot suppose that the meaning of a Greek word should be sought in the first place from Semitic usage, the Septuagint often translates the Hebrew ’āh by the Greek word adelphos, “brother,” as in the cited passages, a fact that may argue for a similar breadth of meaning in some New Testament passages. For instance, there is no doubt that in v. 17, “brother” is used of Philip, who was actually the half-brother of Herod Antipas. On the other hand, Mark may have understood the terms literally; see also 3:31–32; Mt 12:46; 13:55–56; Lk 8:19; Jn 7:3, 5. The question of meaning here would not have arisen but for the faith of the church in Mary’s perpetual virginity.

* [6:4] A prophet is not without honor except…in his own house: a saying that finds parallels in other literatures, especially Jewish and Greek, but without reference to a prophet. Comparing himself to previous Hebrew prophets whom the people rejected, Jesus intimates his own eventual rejection by the nation especially in view of the dishonor his own relatives had shown him (Mk 3:21) and now his townspeople as well.

* [6:5] He was not able to perform any mighty deed there: according to Mark, Jesus’ power could not take effect because of a person’s lack of faith. (Mark, CHAPTER 6 | USCCB, n.d.)

Cindy Murphy McMahon comments that sometimes it’s hard for us to see the potential, the wisdom in people we have prejudged. We let past experiences and preconceived ideas cloud our perceptions and close our minds. This leads us to judge others more severely than we judge ourselves, even though, as Christians, we know Jesus has told us not to (Matthew 7:1-2; Luke 6:37). But at times, we fail and we give in to what almost feels like second nature.

Yet with prayer and reflection, we can find the freedom to suspend that impulse.

With God‘s help, we can open our hearts and grant others the grace that comes from trying to know and understand them, without pre-empting.

As we see and listen to them with our hearts, without judging, we allow God to work through them. And we thereby share in God’s love and divine plan.

Lord, help us to pause, take a breath, and seek your wisdom and Divine Love, this day and every day, whenever we are about to judge another harshly. Amen. (Murphy McMahon, 2026)

Don Schwager quotes “Distinguishing God's power and our faith,” by Origen of Alexandria (185-254 AD).

"And perhaps, as in the case of metallic substances there exists in some a natural attraction toward some other thing, as in the magnet for iron, and in naphtha for fire, so there is an attraction in such faith toward the divine power according to what Jesus said: 'If you have faith as a grain of mustard seed, you shall say unto this mountain, 'Move to another place,' and it shall be moved' (Matthew 17:20). Matthew and Mark wished to present the all-surpassing value of that divine power as a power that works even in those who do not believe. But they did not deny that grace works even more powerfully among those who have faith. So it seems to me that they accurately said not that the Lord did not do any mighty works because of their unbelief, but that he did not do many there (Mark 6:5). Mark does not flatly say that he could do no mighty work there at all, and stop at that point, but added, 'except that he laid his hands upon a few sick folk and healed them' (Mark 6:5). Thus the power in him overcame even their unbelief." (excerpt from COMMENTARY ON MATTHEW 10.19) (Schwager, n.d.)

The Word Among Us Meditation on Mark 6:1-6 comments that with the mystery of the Incarnation: God became man. And he became this man, Jesus. It is easier to believe an abstract theory about an invisible God than it is to place all your hope in a specific person, no matter how powerful or compassionate he may be.

So how will you respond here and now? This man is the Lord. This man suffered, died, and rose for you. This man now reigns at the Father’s right hand, but he still makes himself present to you, saying, “Repent, and believe in me.” Can you say yes to him today?

“Jesus, I believe you are the Son of God. Thank you, Lord, for saving me!” (Meditation on Mark 6:1-6, n.d.)

Friar Jude Winkler

comments in 2 Samuel that David orders a census and because the people don’t belong to David, he shows an arrogance of being in charge. A plague is sent upon the land. In ancient times the king was in charge of the nation. This was prior to a focus on individual responsibility for sin. Jesus is in the synagogue. The people identify Him as “the carpenter”, in Greek, a jack of all trades. Joseph has died because Jesus is spoken of as the son of Mary.  Roman Catholic belief is that the “brothers and sisters” are really cousins. The Orthodox recognize them as “half brothers” from a previous marriage. Some Protestants believe them as actual brothers and sisters. How could Jesus not be somebody of importance even after miracles that included nature, exorcism, and healing? The reaction “who does he think He is” contains a reminder about being careful to judge others. In Mark’s Gospel, this theme of not recognizing Jesus occurs at a time when Christians were beginning to be persecuted. Friar Jude notes Mark encourages the people to continue to believe.

Father Richard Rohr, OFM, introduces Author Kelley Nikondeha who describes how Jesus encouraged his disciples to practice jubilee actions in their daily lives. Nikondeha points to the good news when we engage in jubilee practices ourselves.

The Lord’s Prayer, with its tangible economic language and intent, has also been called the Jubilee Prayer…. Imagine if all of us who know this prayer by heart took the challenge embedded in it seriously? It would start a groundswell of jubilary motion and economic reform…. This revolutionary prayer is a place to begin, now, wherever you are, whoever you are, in the larger movement of jubilee. (Rohr, n.d.)

We invoke the guidance of the Spirit as we contemplate our difficulty with living with a “Jubilee attitude” that works to free us from debts to the distractions that divert our attention from the Way.

References

Mark, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved February 4, 2026, from https://bible.usccb.org/bible/mark/6?1 

Meditation on Mark 6:1-6. (n.d.). Word Among Us. Retrieved February 4, 2026, from https://wau.org/meditations/2026/02/04/1493838/ 

Murphy McMahon, C. (2026, February 4). Daily Reflection February 4, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved February 4, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-february-4-2026 

Psalms, PSALM 32 | USCCB. (n.d.). Daily Readings. Retrieved February 4, 2026, from https://bible.usccb.org/bible/psalms/32?1 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Practicing Jubilee Ourselves. Retrieved February 4, 2026, from https://cac.org/daily-meditations/practicing-jubilee-ourselves/ 

Schwager, D. (n.d.). Jesus Marveled because of Their Unbelief. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved February 4, 2026, from https://www.dailyscripture.net/daily-meditation/ 

2 Samuel, CHAPTER 24 | USCCB. (n.d.). Daily Readings. Retrieved February 4, 2026, from https://bible.usccb.org/bible/2samuel/24?2 

Meeting Mourning and Life

The texts from the Roman Catholic Lectionary today present times of lament and mourning even as we ponder reanimation during grief as a companion of Jesus.

Love and Life

The Reading from the Second Book of Samuel presents the Death of Absalom and David’s Reaction when Told of Absalom’s Death. (2 Samuel, CHAPTER 18 | USCCB, n.d.)

Psalm 86 is an individual lament.

* [Psalm 86] An individual lament. The psalmist, “poor and oppressed” (Ps 86:1), “devoted” (Ps 86:2), “your servant” (Ps 86:2, 4, 16), “rescued from the depths of Sheol” (Ps 86:13), attacked by the ruthless (Ps 86:14), desires only God’s protection (Ps 86:1–7, 11–17). (Psalms, PSALM 86 | USCCB, n.d.)

In the Gospel of Mark, Jesus heals Jairus’s Daughter and the Woman with a Hemorrhage.

* [5:21–43] The story of the raising to life of Jairus’s daughter is divided into two parts: Mk 5:21–24; 5:35–43. Between these two separated parts the account of the cure of the hemorrhage victim (Mk 5:25–34) is interposed. This technique of intercalating or sandwiching one story within another occurs several times in Mk 3:19b–21; Mk 3:22–30; 3:31–35; 6:6b–13; 6:14–29; 6:30; 11:12–14; 11:15–19; 11:20–25; 14:53; 14:54; 14:55–65; 14:66–73.

* [5:23] Lay your hands on her: this act for the purpose of healing is frequent in Mk 6:5; 7:32–35; 8:23–25; 16:18 and is also found in Mt 9:18; Lk 4:40; 13:13; Acts 9:17; 28:8.

* [5:28] Both in the case of Jairus and his daughter (Mk 5:23) and in the case of the hemorrhage victim, the inner conviction that physical contact (Mk 5:30) accompanied by faith in Jesus’ saving power could effect a cure was rewarded.

* [5:35] The faith of Jairus was put to a twofold test: (1) that his daughter might be cured and, now that she had died, (2) that she might be restored to life. His faith contrasts with the lack of faith of the crowd.

* [5:39] Not dead but asleep: the New Testament often refers to death as sleep (Mt 27:52; Jn 11:11; 1 Cor 15:6; 1 Thes 4:13–15); see note on Mt 9:24.

* [5:41] Arise: the Greek verb egeirein is the verb generally used to express resurrection from death (Mk 6:14, 16; Mt 11:5; Lk 7:14) and Jesus’ own resurrection (Mk 16:6; Mt 28:6; Lk 24:6). (Mark, CHAPTER 5 | USCCB, n.d.)

Mirielle Mason comments that this Gospel shows us that God will always meet us where we are.

There is no circumstance too far gone for Him to love us through. He calls us to give Him our troubles so that we can follow His path. Again, I find this difficult, but allow me to share a mental image I have prayed with that I find helpful. I imagine a nasty black mass of goo. It has a mind of its own, and tries to cling to me. This filth is whatever I am trying to lay at the feet of the Lord. I imagine, sometimes over and over, doing just that. I approach the resplendent feet of the Lord and imagine relinquishing my burden. I pray as I do this, that God will help me to let go of my fears, and fill me with His peace.

My prayer for us all this day is that we may be able to relinquish our fears to the Lord, and that He may replace them with His love and peace. (Mason, n.d.)

Don Schwager quotes “The long-suffering of parents,” by Peter Chrysologus (400-450 AD).

"Let us, if it is pleasing to you, speak for a moment of the pains and anxieties which parents take upon themselves and endure in patience out of love and affection for their children. Here, surrounded by her family and by the sympathy and affection of her relations, a daughter lies upon her bed of suffering. She is fading in body. Her father's mind and spirit are worn with grief. She is suffering the inward pangs of her sickness. He, unwashed, unkempt, is absorbed wholly in sorrow. He suffers and endures before the eyes of the world. She is sinking into the quiet of death... Alas! why are children indifferent to these things! Why are they not mindful of them? Why are they not eager to make a return to their parents for them? But the love of parents goes on nevertheless; and whatever parents bestow upon their children, God, the parent of us all, will duly repay." (excerpt from SERMON 33.2)

[Peter Chrysologus, 400-450 AD, was a renowned preacher and bishop of Ravena in the 5th century] (Schwager, n.d.)

The Word Among Us Meditation on Mark 5:21-43 comments that when we come to Jesus with faith and trust, it makes all the difference. Our faith connects us to him in a life-changing way. It enables us to come to him and surrender our own ideas. It helps us bring him our needs with trust in the goodness of his plan.

It moves us to stand before him stripped of our own efforts and solutions, knowing that he alone can make us whole. Then, ready to receive his grace, we can experience his healing and salvation.

“Jesus, I come to you with everything on my heart. But I don’t want to push you to follow my plan. I simply reach out to you and ask you to heal me.” (Meditation on Mark 5:21-43, n.d.)

Friar Jude Winkler comments that in 2 Samuel the story of how the rebellious son Absalom was killed in the battle “between heaven and earth” is presented. The messengers hear the response of David that his son has been killed “If only I had died rather than you” David shows tremendous love for Absalom. In previous verses in Mark’s Gospel, Jesus executes a nature miracle, and an exorcism of the demoniac. In Mark, the "sandwich” after the synagogue officials initial contact is with the woman suffering with a hemorrhage.  She should not have touched Jesus. In Hebrew practice she was unclean and made Jesus unclean by touching Him. In the other Gospels and in this story Jesus says “your faith has saved you”, Being saved is being healed spiritually and physically. Jesus takes Peter, James and John to the girl and calls her to rise and Jesus takes her dead body to life by touching her. Friar Jude notes that Jesus takes care of her ordinary needs after reanimating the girl and we witness a small healing and a large healing in the Gospel today.

Father Richard Rohr, OFM, introduces Rev. Dr. Randy Woodley who describes God’s vision of shalom, which is the ancient Hebrew vision of communal peace and universal thriving.

God’s will and cosmic design is that no one suffer unjustly, but because human beings create unjust systems, shalom-type social parameters must serve as a social safety net to offset human disobedience. In order to create a shalom system of social harmony, no person could be oppressed for too long without hope of ease and eventual release; no family could remain in poverty for generations; no land could be worked until it was depleted and useless; no animals could go hungry for too long. Any of these violations of shalom that were left unmitigated for too long would upset the natural order of reciprocity fixed in all creation. (Rohr, n.d.)

We implore the Wisdom of the Holy Spirit to meet us in our mourning and desire for understanding and sustain our journey to healing with Jesus' condolence that “Your faith has saved you.”

References

Mark, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved February 3, 2026, from https://bible.usccb.org/bible/mark/5?21 

Mason, M. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved February 3, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-february-3-2026 

Meditation on Mark 5:21-43. (n.d.). Word Among Us. Retrieved February 3, 2026, from https://wau.org/meditations/2026/02/02/1492402/ 

Psalms, PSALM 86 | USCCB. (n.d.). Daily Readings. Retrieved February 3, 2026, from https://bible.usccb.org/bible/psalms/86?1 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved February 3, 2026, from https://cac.org/daily-meditations/communal-shalom/ 

Schwager, D. (n.d.). The Woman Who Took Heart in Jesus. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved February 3, 2026, from https://www.dailyscripture.net/daily-meditation/ 

2 Samuel, CHAPTER 18 | USCCB. (n.d.). Daily Readings. Retrieved February 3, 2026, from https://bible.usccb.org/bible/2samuel/18?9