Priest and Bridegroom

The texts from the Roman Catholic Lectionary today challenge us to respond to the relationship we have with Jesus as Priest and Bridegroom.

Baptism and Priesthood

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 

Wedding Gifts and Signs

The texts from the Roman Catholic Lectionary today challenge us to share the Love of God as the gift of the Spirit as we seek to “do whatever He tells You”.

Signs and Work

The reading from the Book of the Prophet Isaiah proclaims the Vindication and Salvation of Zion.

* [62:1–12] As in chap. 60, the prophet addresses Zion, announcing the reversal of her fortune. Several motifs reappear: light and glory (60:1–3, 19–20), tribute of nations (60:11), and especially the marriage (61:10; cf. also 54:5–8). (Isaiah, CHAPTER 62 | USCCB, n.d.)

Psalm 96 offers Praise to God Who Comes in Judgement.

* [Psalm 96] A hymn inviting all humanity to praise the glories of Israel’s God (Ps 96:1–3), who is the sole God (Ps 96:4–6). To the just ruler of all belongs worship (Ps 96:7–10); even inanimate creation is to offer praise (Ps 96:11–13). This Psalm has numerous verbal and thematic contacts with Is 40–55, as does Ps 98. Another version of the Psalm is 1 Chr 16:23–33. (Psalms, PSALM 96 | USCCB, n.d.)

The reading from the First Letter of Paul to the Corinthians declares the Gifts of the Spirit.

* [12:4–6] There are some features common to all charisms, despite their diversity: all are gifts (charismata), grace from outside ourselves; all are forms of service (diakoniai), an expression of their purpose and effect; and all are workings (energēmata), in which God is at work. Paul associates each of these aspects with what later theology will call one of the persons of the Trinity, an early example of “appropriation.” (1 Corinthians, CHAPTER 12 | USCCB, n.d.)

The Gospel of John presents the Wedding at Cana.

* [2:1–11] The first sign. This story of replacement of Jewish ceremonial washings (Jn 2:6) presents the initial revelation about Jesus at the outset of his ministry. He manifests his glory; the disciples believe. There is no synoptic parallel.

* [2:1] Cana: unknown from the Old Testament. The mother of Jesus: she is never named in John.

* [2:4] This verse may seek to show that Jesus did not work miracles to help his family and friends, as in the apocryphal gospels. Woman: a normal, polite form of address, but unattested in reference to one’s mother. Cf. also Jn 19:26. How does your concern affect me?: literally, “What is this to me and to you?”—a Hebrew expression of either hostility (Jgs 11:12; 2 Chr 35:21; 1 Kgs 17:18) or denial of common interest (Hos 14:9; 2 Kgs 3:13). Cf. Mk 1:24; 5:7 used by demons to Jesus. My hour has not yet come: the translation as a question (“Has not my hour now come?”), while preferable grammatically and supported by Greek Fathers, seems unlikely from a comparison with Jn 7:6, 30. The “hour” is that of Jesus’ passion, death, resurrection, and ascension (Jn 13:1).

* [2:6] Twenty to thirty gallons: literally, “two or three measures”; the Attic liquid measure contained 39.39 liters. The vast quantity recalls prophecies of abundance in the last days; cf. Am 9:13–14; Hos 14:7; Jer 31:12.

* [2:8] Headwaiter: used of the official who managed a banquet, but there is no evidence of such a functionary in Palestine. Perhaps here a friend of the family acted as master of ceremonies; cf. Sir 32:1.

* [2:11] The beginning of his signs: the first of seven (see Introduction). (John, CHAPTER 2 | USCCB, n.d.)

Sara Schulte-Bukowinski comments that without escaping through naiveté, or an excess of detachment, she does find hope in today’s first reading. The people who first received these words were never promised they wouldn’t be desolate, or feel forsaken.

I witness the wounds of the world, strive to do my own part in response, and trust that God will transform my (and our) very basic and ordinary offerings into something beautiful, rich, restored—like bringing wine from water. I will strive to “do what he tells you,” even if it doesn’t seem in any way adequate to the need. On this eve of Martin Luther King Day I witness not just the wounds of the world, but the grace-filled ways God continues working in, through, and alongside us.

I will not be silent, I will not be quiet. I will speak, and echo the speech of others, proclaiming confidence in God’s companionship of us, and hope in a future of delight.

Don Schwager quotes “The touch of the Lord,” by Ephrem the Syrian (306-373 AD)

"Why did our Lord change nature at the beginning of his signs, if it was not to show that the divinity that changed nature in the interior of the jars was the same that changed nature in the womb of the virgin? And at the conclusion of the signs, he opened the tomb to show that the insatiable nature of death would not keep hold of him; he confirmed and ratified these two uncertainties of his birth and of his death. As to their nature, these waters were turned into the [fruit of] the vine; their stone vessels were not changed within their own nature. They were a symbol of his body, which was wonderfully conceived in a woman, and in a marvelous way by [the intervention of] no man within the virgin. He thus made wine out of water to teach about the manner of his conception and birth. He called upon the six jars as witness to the one virgin who gave birth to him; for the jars conceived in a unique way that was not customary for them, and they brought forth wine, and then they did not continue to produce [it]. Thus did the virgin conceive and give birth to Immanuel, and then she ceased and did not continue [to give birth]. The offspring of the jars was from smallness to grandeur, and from vileness to excellence, for from water came good wine. In this case [the birth from the virgin], however, it was from grandeur to weakness and from glory to contempt. Yet in the case of these jars, they were for the purification of the Jews, and our Lord poured his instruction into them, to teach that he came in the way [found in] the Law and the Prophets, and he transformed everything by his teaching, just as wine [was made] from water." (excerpt from Commentary on Tatian's DIATESSARON 5.6-7) (Schwager, n.d.)

The Word Among Us Meditation on John 2:1-11 comments that we all have times when we trust that Jesus can do what seems impossible—and we have times when we fail to trust in his power and compassion.

Take this Week of Prayer for Christian Unity, for instance. Throughout the week, believers from all Christian traditions will come together to pray for an end to divisions in the body of Christ. It takes faith to join with people whose traditions and worship look different from ours and pray that God will make us one. We may think that unity is impossible, even for God. Or we may personally not want to extend Jesus’ compassion and care to those who are divided from us.

Jesus can do the impossible! So let’s believe his promises. Let’s take a step of faith and join with our brothers and sisters this week in praying,

“Lord, make us one!”

Friar Jude Winkler comments on the reality facing the exiles returning to Jerusalem from exile in Babylon. God promises to espouse the returnees. The order of the gifts of the Spirit enumerated by Paul places glossolalia at the end of the list to prioritize gifts that serve others rather than ones that risk promoting superiority. Friar Jude reminds of the symbolic language in the account of the marriage at Cana that presents the sign of Jesus as the Bridegroom to the Church.

Fr. Richard Rohr, OFM, comments that an essential aspect of Franciscan spirituality is what Father Richard Rohr calls “the integration of the negative.” Rather than insisting that God values perfection or an idealized morality, Francis of Assisi intuited, through the example of Jesus’ life and death, that God could be found in all things, even those our religion and culture urge us to reject.

Francis and Clare made what most would call the negative or disadvantage shimmer and shine by their delight in what the rest of us ordinarily oppose, deny, and fear: things like being insignificant, poor, outside systems of power and status, or weakness in any form. Francis generally referred to these conditions as minoritas. This is a different world than most of us choose to live in. We all seem invariably to want to join the majority and to be admired. Francis and Clare instead made a preemptive strike at both life and death, offering a voluntary assent to full reality in all its tragic wonder. They made a loving bow to the very things that defeat, scare, and embitter most of us, such as poverty, powerlessness, and being ridiculed. (Rohr, n.d.)

We contemplate the “signs” that we have encountered on our journey and invite the Spirit to guide us to a response to the “New Wine” offered by the Bridegroom.

References

Isaiah, CHAPTER 62 | USCCB. (n.d.). Daily Readings. Retrieved January 19, 2025, from https://bible.usccb.org/bible/isaiah/62?1 

John, CHAPTER 2 | USCCB. (n.d.). Daily Readings. Retrieved January 19, 2025, from https://bible.usccb.org/bible/john/2?1 

Meditation on John 2:1-11. (n.d.). The Word Among Us: Homepage. Retrieved January 19, 2025, from https://wau.org/meditations/2025/01/19/1182813/ 

1 Corinthians, CHAPTER 12 | USCCB. (n.d.). Daily Readings. Retrieved January 19, 2025, from https://bible.usccb.org/bible/1corinthians/12?4 

Psalms, PSALM 96 | USCCB. (n.d.). Daily Readings. Retrieved January 19, 2025, from https://bible.usccb.org/bible/psalms/96?1 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved January 19, 2025, from https://cac.org/daily-meditations/unafraid-of-our-faults/ 

Schute-Bukownski, S. (n.d.). Daily Reflection Of Creighton University's Online Ministries. Creighton University's Online Ministries. Retrieved January 19, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/011925.html 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved January 19, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=jan19