The texts from the Roman Catholic Lectionary today challenge us to respond to the relationship we have with Jesus as Priest and Bridegroom.
In the reading from the Letter to the Hebrews, Jesus is proclaimed a Priest Forever.
* [5:1–10] The true humanity of Jesus (see note on Heb 2:5–18) makes him a more rather than a less effective high priest to the Christian community. In Old Testament tradition, the high priest was identified with the people, guilty of personal sin just as they were (Heb 5:1–3). Even so, the office was of divine appointment (Heb 5:4), as was also the case with the sinless Christ (Heb 5:5). For Heb 5:6, see note on Ps 110:4. Although Jesus was Son of God, he was destined as a human being to learn obedience by accepting the suffering he had to endure (Heb 5:8). Because of his perfection through this experience of human suffering, he is the cause of salvation for all (Heb 5:9), a high priest according to the order of Melchizedek (Heb 5:10; cf. Heb 5:6 and Heb 7:3). (Hebrews, CHAPTER 5 | USCCB, n.d.)
Psalm 110 proclaims Assurance of Victory for God’s Priest-King.
* [Psalm 110] A royal Psalm in which a court singer recites three oracles in which God assures the king that his enemies are conquered (Ps 110:1–2), makes the king “son” in traditional adoption language (Ps 110:3), gives priestly status to the king and promises to be with him in future military ventures (Ps 110:4–7). (Psalms, PSALM 110 | USCCB, n.d.)
In the Gospel of Mark, Jesus addresses the Question about Fasting.
* [2:18–22] This conflict over the question of fasting has the same pattern as Mk 2:16–17; see notes on Mt 9:15; 9:16–17.
* [2:19] Can the wedding guests fast?: the bridal metaphor expresses a new relationship of love between God and his people in the person and mission of Jesus to his disciples. It is the inauguration of the new and joyful messianic time of fulfillment and the passing of the old. Any attempt at assimilating the Pharisaic practice of fasting, or of extending the preparatory discipline of John’s disciples beyond the arrival of the bridegroom, would be as futile as sewing a piece of unshrunken cloth on an old cloak or pouring new wine into old wineskins with the resulting destruction of both cloth and wine (Mk 2:21–22). Fasting is rendered superfluous during the earthly ministry of Jesus; cf. Mk 2:20. (Mark, CHAPTER 2 | USCCB, n.d.)
Jay Carney comments that in imagery similar to Mark’s passion, the Jesus of Hebrews 5 “offers prayers and supplications with loud cries and tears.” This Jesus is not calmly in control of everything, surveying the world from 10,000 feet. No, this Jesus is deeply immersed in the pain, suffering, and messiness of a world groaning for redemption, even as it crucifies him.
In sum, to get Jesus, we need a conversion of heart in how we see him. We need new wineskins. Whether or not we envision Jesus in golden-fleece diapers, let us never forget that the mystery of the Word Made Flesh challenges easy categorizations. For this God-man is both baby and divinely begotten Son, both obedient supplicant and eternal priest, both suffering Servant and source of eternal salvation. (Carney, n.d.)
Don Schwager quotes “The presence of the Bridegroom,” by Bede the Venerable, 672-735 A.D.
"From the time that the incarnation of our Savior was first promised to the patriarchs, it was always awaited by many upright souls with tears and mourning - until he came. From that time when, after his resurrection, he ascended to heaven, all the hope of the saints hangs upon his return. It was at the time when he was keeping company with humanity that his presence was to be celebrated. Then it would have been unfitting to weep and mourn. For like the bride, she had him with her bodily whom she loved spiritually. Therefore the bridegroom is Christ, the bride is the church, and the friends of the bridegroom (Matthew 9:15, Luke 5:34) and of the marriage are each and every one of his faithful companions. The time of his marriage is that time when, through the mystery of the incarnation, he is joining the holy church to himself (Revelation 19:7). Thus it was not by chance, but for the sake of a certain mystical meaning that he came to a marriage ceremony on earth in the customary fleshly way (John 2:1-12), since he descended from heaven to earth in order to wed the church to himself in spiritual love. His nuptial chamber was the womb of his virgin mother. There God was conjoined with human nature. From there he came forth like a bridegroom to join the church to himself."(excerpt from HOMILIES ON THE GOSPELS 1.14) (Schwager, n.d.)
The Word Among Us Meditation on Mark 2:18-22 comments that Jesus reframed their question to not only give information but to make transformation possible in their hearts. His answer—“New wine is poured into fresh wineskins”
Jesus wants to help you. He wants to soften your heart so that you are flexible enough to receive his new wine. Turn to him today and tell him about the areas of your life that are difficult for you. Then ask him to give you his heart and his perspective. Trust him to fill you afresh with his power, his love, and his peace. He is faithful, and he will do it!
“Thank you, Jesus, for making me flexible to receive all that you have for me!” (Meditation on Mark 2:18-22, n.d.)
Friar Jude Winkler distinguishes the priesthood of Melchizedek from the order of Aaron of the tribe of Levi. Hebrews proclaims Christ as both the offering and the priest. Friar Jude reminds us of the reasons for fasting and the importance of non-mixing in Jewish tradition.
Fr. Richard Rohr, OFM, describes how loving our enemies is a practice of “integrating the negative,” accepting what we find unacceptable within ourselves. Rev. Dr. Martin Luther King Jr. (1929–1968) modeled how to “integrate the negative” by facing the realities of racism, poverty, and war, while insisting that we follow Jesus’ command to love our enemies.
There is some good in the worst of us and some evil in the best of us. When we discover this, we are less prone to hate our enemies. When we look beneath the surface, beneath the impulsive evil deed, we see within our enemy-neighbor a measure of goodness and know that the viciousness and evilness of their acts are not quite representative of all that they are. We see them in a new light. We recognize that their hate grows out of fear, pride, ignorance, prejudice, and misunderstanding, but in spite of this, we know God’s image is ineffably etched in their being. Then we love our enemies by realizing that they are not totally bad and that they are not beyond the reach of God’s redemptive love. [2]
We ponder the role of Priest and invite the Spirit to empower our Baptismal anointing as priest, prophet, and leader in the Company of the Bridegroom.
References
Carney, J. (n.d.). Daily Reflection Of Creighton University's Online Ministries. Online Ministries. Retrieved January 20, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/012025.html
Hebrews, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved January 20, 2025, from https://bible.usccb.org/bible/hebrews/5?1
Mark, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved January 20, 2025, from https://bible.usccb.org/bible/mark/2?18
Meditation on Mark 2:18-22. (n.d.). The Word Among Us: Homepage. Retrieved January 20, 2025, from https://wau.org/meditations/2025/01/20/1183507/
Psalms, PSALM 110 | USCCB. (n.d.). Daily Bible Readings. Retrieved January 20, 2025, from https://bible.usccb.org/bible/psalms/110?1
Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved January 20, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=jan20
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