The texts from the Roman Catholic Lectionary today point to the state of confusion and misunderstanding that may precede further revelation.
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| Filling the gaps |
The Prophet Zechariah uses the image of a man with a measuring line to instruct about Divine Protection.
* [2:9] Encircling wall of fire: divine protection for an unwalled Jerusalem. Urban centers were generally walled, and Jerusalem’s walls were eventually rebuilt in the late fifth century B.C. (Neh 2:17–20).1
Jeremiah describes the return of exiles of the Northern Kingdom.
* [31:2–3] Jeremiah describes the exiles of the Northern Kingdom on their way home from the nations where the Assyrians had resettled them (722/721 B.C.).2
In the Gospel of Luke, Jesus again foretells His death.
But they did not understand this saying; (Luke 9:45)3
Edward Morse comments that it can be tough to endure until the whole truth is revealed.
In the midst of his counsel, Jesus seems to be reassuring his disciples not to fear, but to trust him. This is the message the Angel was sharing, too. Look not at the enemy that may be measuring you, but at the Lord who lives among you and guards you with a holy fire. This is not easy to put into action, but it is a call for us to heed.4
Don Schwager quotes “The scapegoat foreshadowed Christ's passion,” by Cyril of Alexandria (376-444 AD).
"The mystery of the passion may be seen also in another instance. According to the Mosaic law, two goats were offered. They were not different in any way from one another (Leviticus 16:7-8), but they were alike in size and appearance. Of these, one was called 'the lord,' and the other was called 'sent-away.' When the lot was cast for the one called 'lord,' it was sacrificed. The other one was sent away from the sacrifice, and therefore had the name of 'sent-away.' Who was signified by this? The Word, though he was God, was in our likeness and took the form of us sinners, as far as the nature of the flesh was concerned. The male or female goat was sacrificed for sins. Death was our desert, for we had fallen under the divine curse because of sin. When the Savior of all undertook the responsibility, he transferred to himself what was due to us and laid down his life, that we might be sent away from death and destruction." (excerpt from COMMENTARY ON LUKE, HOMILY 53)5
The Word Among Us Meditation on Zechariah 2:5-9, 14-15 notes that in today’s first reading, the prophet Zechariah promises that God will be with them, this time as a wall of fire. He will protect them, and, even more, will be present among them as they rebuild.
Of course, we know that God is always present to us. Our Bible says so; our catechism says so; even our own memory of past events says so. Still, his presence in the Blessed Sacrament stands above all of these assurances. Visible yet hidden, understandable yet mysterious, he is inviting you to come sit with him. Can you take a few moments out of your day and respond to his invitation? Go spend time with him; he just may have a special message for you.6
Friar Jude Winkler connects the protection of Jerusalem by God to the need of the residents to keep up hope. Our expectations need to be tempered by consideration that God may have a better plan. Friar Jude reminds us of the link of Jesus as Son of Man to Daniel 7 and the Suffering Servant of Isaiah.
Fr. Richard Rohr, OFM, suggests that for today’s contemplative practice, we sit in a comfortable position with the simple intention to be in the Presence of God.
With playful, childlike sincerity, offer the least resistance to being overtaken by the God-given, godly nature of yourself—just the way you are. Abide for five or ten minutes or more in this state. James Finley, one of our core faculty members, writes:We have each had a taste of nondual consciousness: the face of our beloved, a child at play, the sound of running water, the intimacy of darkness in the middle of a sleepless night. Our lives move in and out of nondual consciousness. In these moments, we intuitively use the word God for the infinity of the primordial preciousness with Whom we realize ourselves to be one. In these moments we realize that nothing is missing anywhere and what fools we are to worry so.7
The cognitive struggle to understand today is an opportunity to engage contemplative practice for deeper insight into our life in Christ.
References
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