The texts from the Roman Catholic Lectionary today invite us to contemplate the fullness of life that comes in our relationship with Jesus and the piercing of our thoughts by the sword of God’s Word.
Community Life
The reading from the Book of the Prophet Malachi describes the Coming Messenger.
* [3:1] My messenger…before me: Mt 11:10 applies these words to John the Baptist; Mt 11:14 further identifies John as Elijah (see Mal 3:23). Some take God’s messenger in v. 1a to be a person distinct from “the lord” and “the messenger of the covenant” in v. 1b; others hold that they are one and the same person. Some consider “the lord” and “the messenger of the covenant” to be divine, while others hold that in the text’s literal sense he is a messianic earthly ruler.1
The alternate reading from the Letter to the Hebrews declares Jesus' exaltation through abasement.
* [2:5–18] The humanity and the suffering of Jesus do not constitute a valid reason for relinquishing the Christian faith… By sharing human nature, including the ban of death, Jesus broke the power of the devil over death (Heb 2:4); the author shares the view of Hellenistic Judaism that death was not intended by God and that it had been introduced into the world by the devil. The fear of death (Heb 2:15) is a religious fear based on the false conception that death marks the end of a person’s relations with God (cf. Ps 115:17–18; Is 38:18). Jesus deliberately allied himself with the descendants of Abraham (Heb 2:16) in order to be a merciful and faithful high priest. This is the first appearance of the central theme of Hebrews, Jesus the great high priest expiating the sins of the people (Heb 2:17), as one who experienced the same tests as they (Heb 2:18).2
Psalm 24 is a prayer for entrance into the Temple.
* [Psalm 24] The Psalm apparently accompanied a ceremony of the entry of God (invisibly enthroned upon the ark), followed by the people, into the Temple. The Temple commemorated the creation of the world (Ps 24:1–2). The people had to affirm their fidelity before being admitted into the sanctuary (Ps 24:3–6; cf. Ps 15). A choir identifies the approaching God and invites the very Temple gates to bow down in obeisance (Ps 24:7–10).3
In the Gospel of Luke, Jesus is presented in the Temple before His return to Nazareth.
* [2:25] Awaiting the consolation of Israel: Simeon here and later Anna who speak about the child to all who were awaiting the redemption of Jerusalem represent the hopes and expectations of faithful and devout Jews who at this time were looking forward to the restoration of God’s rule in Israel. The birth of Jesus brings these hopes to fulfillment. * [2:35] (And you yourself a sword will pierce): Mary herself will not be untouched by the various reactions to the role of Jesus (Lk 2:34). Her blessedness as mother of the Lord will be challenged by her son who describes true blessedness as “hearing the word of God and observing it” (Lk 11:27–28 and Lk 8:20–21).4
Suzanne Braddock reflects on Anna, long a widow who was in the temple always worshiping. Her exact words were not spelled out but she “gave thanks to God and spoke about the child to all who were awaiting the redemption of Jerusalem.”
I am often reluctant to speak out loud of my faith. But Anna invites us to be witnesses to God’s surprises with thanks and to speak openly of Jesus to all who would hear. And amazingly often God rewards our courage with the gratitude of those who heard. My prayer is that we have the courage to share what our faith means to us, to speak the Jesus story today to one person into whose life we may bring light and comfort.5
Don Schwager quotes “Christ who was rich became poor,” by Origen of Alexandria (185-254 AD).
"For this reason it seems wonderful that the sacrifice of Mary was not the first offering, that is, 'a lamb a year old,' but the second, since 'she could not afford' (Leviticus 5:7) the first. For as it was written about her, Jesus' parents came 'to offer a sacrifice' for him,'according to what is said in the law of the Lord, "a pair of turtledoves, or two young pigeons."' But this also shows the truth of what was written, that Jesus Christ 'although he was rich, became a poor man' (2 Corinthians 8:9). Therefore, for this reason, he chose both a poor mother, from whom he was born, and a poor homeland, about which it is said, 'But you, O Bethlehem Ephratha, who are little to be among the clans of Judah' (Micah 5:2), and the rest. (excerpt from HOMILIES ON LEVITICUS 8.4.3)6
The Word Among Us Meditation on Malachi 3:1-4 comments that we long for Jesus; we look for his coming into the “temple” of our lives and the situations that weigh on us. And when Jesus does come, it’s often not in the way we expect or even hope for.
You might associate waiting and longing for the Lord with Advent. But Advent is long past. The feast of the Presentation is a reminder that seeking the Lord and waiting for his coming isn’t just for one season of the year. He can come suddenly into the temple of your life at any time, even today! So stay faithful. Be ready. And be open to surprises as he answers your prayers or shows himself to you in a new and unexpected way. “Lord, I long for you. Come into my life today.”7
Friar Jude Winkler outlines the promise in Malachi that God would send a messenger to cleanse the Temple. Hebrews describes Jesus as the merciful high priest. Stoic philosophy and confusion about Jewish ritual have Luke misunderstand the Ritual of Redemption. Friar Jude reminds us of the sword of the Word that the young Jewish woman struggled with understanding her son.
Fr. Richard Rohr, OFM, introduces Diana Butler Bass who describes friendship with Jesus as something that—contrary to some popular opinion—is the mark of a mature faith. Friendship with God is at the heart of the biblical story. Butler Bass understands the “Our Father” prayer of Jesus to be ultimately about our mutual friendship with God.
Thus, Jesus introduces his friends (the disciples) to his other friend (God) in the daily prayer known as the “Our Father,” perhaps the spirit of which is better captured by “Our Father-Friend” or just “Our Friend.” This idea of “Our Friend in heaven” was a revolutionary one, as Jesus, acting as a mediator of divine companionship, collapsed the sacred distance between God and us. . . . Friendship is contingent on love—real love: compassion, empathy, reaching out, going beyond what we imagine is possible. That is the command: love. And if we reach out in love, friendship is the result, even friendship with God. Friendship is mutual, a hand extended and another reaching back. . . . Friendship is an eternal circle, the ceaseless reaching toward one another that strengthens us and gives us joy.8
We meditate on growth in our relationship with God as traditional rituals guide us to new life in the communion of the Body of Christ.
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