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.
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.)
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
