Sunday Readings
Commentary and Reflections
30th Sunday in the Ordinary Time B
Prison Awareness Sunday
October 25, 2015
In preparation for this Sunday’s liturgy
AS aid in focusing our homilies and sharing
Prepared by Fr. Cielo R. Almazan, OFM
1st reading: Jeremiah 31:7-9
• 7 Thus says the LORD: Shout with joy for Jacob, exult
at the head of the nations; proclaim your praise and
say: The LORD has delivered his people, the remnant
of Israel. 8 Behold, I will bring them back from the
land of the north; I will gather them from the ends
of the world, with the blind and the lame in their
midst. The mothers and those with child; they shall
return as an immense throng. 9 They departed in
tears, but I will console them and guide them; I will
lead them to brooks of water, on a level road, so that
none shall stumble. For I am a father to Israel,
Ephraim is my first-born.
The focus is to rejoice.
1st reading: Jeremiah 31:7-9
A simple outline!
Exhortation to rejoice
• 7 Thus says the LORD: Shout with joy for Jacob, exult at the
head of the nations; proclaim your praise
The reasons:
• and say: The LORD has delivered his people, the remnant of
Israel.
• 8 Behold, I will bring them back from the land of the north; I
will gather them from the ends of the world, with the blind and
the lame in their midst, The mothers and those with child; they
shall return as an immense throng.
• 9 They departed in tears, but I will console them and guide
them; I will lead them to brooks of water, on a level road, so
that none shall stumble. For I am a father to Israel, Ephraim is
my first-born.
Textual Context of Jer 31,7-9
General Outline of Jeremiah (Boadt)
•
•
•
•
•
Part I
Part II
Part III
Part IV
Part V
Chapters 1-25
Chapters 26-36
Chapters 37-45
Chapters 46-51
Chapter 52
Type A and C
Type B
Type B
Type A
Type C
Part II contains stories about the prophets and oracles from the times of Jehoiakim and Zedekiah.
• Type A = original oracles of Jeremiah
• Type B = biographical accounts about Jeremiah's works and personal sufferings, by his scribe
Baruch
• Type C = materials handed down and edited by school of Dt.
Historical Background
Jeremiah,
during the time of
Kings Jehoiakim and
Zedekiah in
Jerusalem
1st reading: Jeremiah 31:7-9
Exhortation to rejoice
• 7a Thus says the LORD: Shout
with joy for Jacob, 7b exult at
the head of the nations; 7c
proclaim your praise
The reasons:
• and say: The LORD has
delivered his people, the
remnant of Israel.
• 8 Behold, I will bring them
back from the land of the
north; I will gather them from
the ends of the world, with
the blind and the lame in
their midst, The mothers and
those with child; they shall
return as an immense throng.
• 9a They departed in tears, 9b
but I will console them and
guide them; I will lead them
to brooks of water, on a level
road, so that none shall
stumble. 9c For I am a father
to Israel, Ephraim is my firstborn.
Commentary
• V.7 exhorts the people (who are exiled to Babylon) to rejoice,
in a parallel form (shout with joy // exult // proclaim your praise)
• V.7 states the reasons for rejoicing
• Has delivered (saved his people)
• The Remnants of Israel = survivors, those who can go back to
Judah.
• V.8 talks of the promise
• I will bring them back (restore them to their land)
• I will gather (restore them to their community)
• They shall return (restore them to their loved ones).
• V.9a recalls the tragedy, the Babylonian Exile.
• They were exiled as punishment for their sins (idolatry, no
trust in God).
• V.9b continues the promise
• I will console (show tenderness) and guide them (give direction)
• I will lead (satisfy their thirst, make their journey safe)
• V.9c introduces who is talking, God: the father of Israel.
• Israel is the same as Ephraim (Both refer to the north).
Further commentary
• Jeremiah prophesied before and during the Babylonian Exile.
• The Babylonian Exile had a devastating effect on the prophet
himself and on other pious Israelites who loved the city of
Jerusalem.
• It was a tragedy:
• disruption of the Temple worship
• disruption of the economic, political and social activity
• humiliation of the Israelites who were proud of their God who “protects”
• It was a time for soul searching.
• The text addresses people looking for explanation and salvation.
God, through the prophet, gives hope and consolation.
• God still loves the people of Israel. He will bring them back to
their land.
Reflections on the 1st reading
• Putting our trust into the wrong people, not in God,
invites disaster.
• God allows tragedies to happen to us.
• The prophet would interpret this as a punishment for
our sins (wrongdoings, abuses, injustices, wrong priorities, indocility and
hardheadedness).
• In the midst of disaster and punishment, the text
invites us to trust in God’s consoling words and
promises.
• He will soon restore us, repentant sinners, for he is a
loving Father.
Resp. Ps 126:1-2, 2-3, 4-5, 6
• R. (3) The Lord has done great things for us; we are filled with joy.
• 1 When the LORD brought back the captives of Zion,
we were like men dreaming.
2 Then our mouth was filled with laughter,
and our tongue with rejoicing.
• 2 Then they said among the nations,
"The LORD has done great things for them."
3 The LORD has done great things for us;
we are glad indeed.
• 4 Restore our fortunes, O LORD,
like the torrents in the southern desert.
5 Those that sow in tears
shall reap rejoicing.
• 6 Although they go forth weeping,
carrying the seed to be sown,
They shall come back rejoicing, carrying their sheaves.
Resp. Ps 126:1-2, 2-3, 4-5, 6
• R. (3) The Lord has done great things
for us; we are filled with joy.
• 1 When the LORD brought back the
captives of Zion,
we were like men dreaming.
2 Then our mouth was filled with
laughter,
and our tongue with rejoicing.
• 2 Then they said among the nations,
"The LORD has done great things for
them."
3 The LORD has done great things for
us;
we are glad indeed.
• 4 Restore our fortunes, O LORD, like
the torrents in the southern desert.
5 Those that sow in tears
shall reap rejoicing.
• 6 Although they go forth weeping,
carrying the seed to be sown,
They shall come back rejoicing,
carrying their sheaves.
Commentary
• The psalm reflects well the disposition of an exiled
people, who have been restored in Jerusalem.
• V.1 expresses the joy of having been restored.
• It is like a dream. Unbelievable!
• God has done wonderful things!
• V.2 expresses, in parallel form, their joy of being
liberated from Babylon.
• In v.2b, the liberated captives articulate what God
has done for them.
• It is a source of rejoicing. V.3
• V.4 is a prayer to return to normal life.
• Vv.5-6 describe using an agricultural imagery, on
how the situation of the people has improved, after
all the troubles.
Reflections on the Psalm
• We must be thankful to God.
• He does wonderful things for us.
• He answers our prayers.
• God restores us after undergoing crisis.
• God has mercy upon us.
• Do you believe that God is good?
2nd reading: Hebrews 5:1-6
• 1 Every high priest is taken from among men and made their
representative before God, to offer gifts and sacrifices for sins. 2
He is able to deal patiently with the ignorant and erring, for he
himself is beset by weakness 3 and so, for this reason, must make
sin offerings for himself as well as for the people. 4 No one takes
this honor upon himself but only when called by God, just as
Aaron was. 5 In the same way, it was not Christ who glorified
himself in becoming high priest, but rather the one who said to
him: "You are my son; this day I have begotten you"; 6 just as he
says in another place: "You are a priest forever according to the
order of Melchizedek."
2nd reading: Hebrews 5:1-6
• 1 Every high priest is taken from among men and made
their representative before God, to offer gifts and sacrifices
for sins. 2 He is able to deal patiently with the ignorant and
erring, for he himself is beset by weakness 3 and so, for this
reason, must make sin offerings for himself as well as for
the people. 4 No one takes this honor upon himself but only
when called by God, just as Aaron was. 5 In the same way, it
was not Christ who glorified himself in becoming high
priest, but rather the one who said to him: "You are my son;
this day I have begotten you"; 6 just as he says in another
place: "You are a priest forever according to the order of
Melchizedek."
The focus is on the high priesthood (of Christ).
2nd reading: Hebrews 5:1-6
A simple outline!
The OT High Priest
• 1 Every high priest is taken from among men and made their
representative before God, to offer gifts and sacrifices for sins. 2
He is able to deal patiently with the ignorant and erring, for he
himself is beset by weakness 3 and so, for this reason, must make
sin offerings for himself as well as for the people. 4 No one takes
this honor upon himself but only when called by God, just as
Aaron was.
The High Priesthood of Christ
• 5 In the same way, it was not Christ who glorified himself in
becoming high priest, but rather the one who said to him: "You
are my son; this day I have begotten you"; 6 just as he says in
another place: "You are a priest forever according to the order of
Melchizedek."
Textual Context of Hebrews 5:1-6
(Vanhoye)
I. 1:5--2:18
The name superior to the angels (Eschatology)
II. 3:1--5:10
Jesus faithful and compassionate (Ecclesiology)
III. 5: 11--10:39
The central exposition (Sacrifice)
IV. 11:1--12: 13
Faith and endurance (Ecclesiological paraenesis)
V. 12: 14--13:19 The peaceful fruit of justice (Eschatology).
Part II
3,1-6
Jesus, Superior to Moses
3,7-19
Israel’s Infidelity a Warning
4,1-13
The Sabbath Rest
4,14-16 and 5,1-10 Jesus, the Compassionate High Priest
2nd reading: Hebrews 5:1-6
The OT High Priest
• 1 Every high priest is taken from among
men and made their representative before
God, to offer gifts and sacrifices for sins. 2
He is able to deal patiently with the
ignorant and erring, for he himself is beset
by weakness 3 and so, for this reason,
must make sin offerings for himself as well
as for the people. 4 No one takes this
honor upon himself but only when called
by God, just as Aaron was.
The High Priesthood of Christ
• 5 In the same way, it was not Christ who
glorified himself in becoming high priest,
but rather the one who said to him: "You
are my son; this day I have begotten you";
6 just as he says in another place: "You are
a priest forever according to the order of
Melchizedek."
Commentary
• Vv.1-4 talk about the high priesthood of
the Jewish religion.
• Taken from men
• Representative before God
• Purpose:
• To offer gifts and sacrifices for sins
• Deals patiently with the ignorant and the
erring
• Makes sin offerings for himself and for the
people
• God gives him honor (v.4)
• Vv.5-6 talk about the high priesthood of
Christ.
• Functions like the OT high priest.
• God himself who once said “You are my
son, you are a priest for ever,” ordained
him.
Reflections on the 2nd reading
•They share in the ministerial priesthood of
Christ.
•They are called to serve, to offer gifts and
sacrifices, to chastise and to teach people in the
ways of God.
•We cannot prosper in our spiritual life without
them.
•God put them there in spite of their
weaknesses.
Gospel: Mark 10:46-52
• 46 As Jesus was leaving Jericho with his disciples and a
sizable crowd, Bartimaeus, a blind man, the son of Timaeus,
sat by the roadside begging. 47 On hearing that it was Jesus
of Nazareth, he began to cry out and say, "Jesus, son of David,
have pity on me." 48 And many rebuked him, telling him to
be silent. But he kept calling out all the more, "Son of David,
have pity on me." 49 Jesus stopped and said, "Call him." So
they called the blind man, saying to him, "Take courage; get
up, he is calling you." 50 He threw aside his cloak, sprang up,
and came to Jesus. 51 Jesus said to him in reply, "What do
you want me to do for you?" The blind man replied to him,
"Master, I want to see." 52 Jesus told him, "Go your way; your
faith has saved you." Immediately he received his sight and
followed him on the way.
The focus is on the healing of the Blind Man.
Gospel: Mark 10:46-52
The Flow
Setting
• 46 As Jesus was leaving Jericho with his disciples and a sizable crowd, Bartimaeus, a blind man, the son of
Timaeus, sat by the roadside begging.
The Blind Man
• 47 On hearing that it was Jesus of Nazareth, he began to cry out and say, "Jesus, son of David, have pity on
me."
The crowd
• 48 And many rebuked him, telling him to be silent.
The Blind Man
• But he kept calling out all the more, "Son of David, have pity on me."
Jesus
• 49 Jesus stopped and said, "Call him."
The disciples
• So they called the blind man, saying to him, "Take courage; get up, he is calling you."
The Blind Man
• 50 He threw aside his cloak, sprang up, and came to Jesus.
Jesus and the Blind Man
• 51 Jesus said to him in reply, "What do you want me to do for you?" The blind man replied to him, "Master,
I want to see." 52 Jesus told him, "Go your way; your faith has saved you." Immediately he received his
sight and followed him on the way.
Just take note of those in yellow color.
Textual Context of Mark 10,46-52
Part I The Mystery of the Messiah: Revelation of Jesus' Person (1,14--8,30)
Three sections, each beginning with a summary of the activity of Jesus and a narrative
concerning the disciples and concluding with the adoption of an attitude in regard to
Jesus.
A. Jesus and the Crowds 1,14--3,6 (1,14f, 16-20; 3,60)
B. Jesus and his Own 3,7--6,6a (3,7-12.13-19; 6,1-6a)
C. Jesus, the Disciples and the Gentiles 6,6b- 8,30 (6,6b; 6,7-31; 8,27-30)
Conclusion and Transition 8,27-33
Confession of Peter
First Prophecy of the Passion
Correction of Peter
Part II The Mystery of the Son of Man: Revelation of Jesus' sufferings 8,31-16,8
A. The Way of the Son of Man 8,31--10,52
Indicated by 3 announcements of the fate of the Son of Man and 3 instructions on the
lot of the disciples.
B. Jesus in Jerusalem 11,1--13,37
C. Passion and Resurrection 14,1--16,8
The Later Ending 16,9-20
Jesus is now on a journey
from Capernaum to
Jerusalem (10,17)
The Rich Man
Third Prediction (going of up
Jerusalem)
Ambition of James and John
The Blind Man Bartimaeus
(in Jericho)
Entry into Jerusalem (11,1)
Jesus curses the Fig Tree
Cleansing of the Temple
Used with permission from PBS/UBS
Gospel: Mark 10:46-52
Setting
• 46 As Jesus was leaving Jericho with his disciples and a
sizable crowd, Bartimaeus, a blind man, the son of
Timaeus, sat by the roadside begging.
The Blind Man
• 47 On hearing that it was Jesus of Nazareth, he began to
cry out and say, "Jesus, son of David, have pity on me."
The crowd
• 48 And many rebuked him, telling him to be silent.
The Blind Man
• But he kept calling out all the more, "Son of David, have
pity on me."
Jesus
• 49 Jesus stopped and said, "Call him."
The disciples
• So they called the blind man, saying to him, "Take
courage; get up, he is calling you."
The Blind Man
• 50 He threw aside his cloak, sprang up, and came to Jesus.
Jesus and the Blind Man
• 51 Jesus said to him in reply, "What do you want me to do
for you?" The blind man replied to him, "Master, I want to
see." 52 Jesus told him, "Go your way; your faith has
saved you." Immediately he received his sight and
followed him on the way.
Commentary
• The title of the gospel passage is “The
Healing of Bartimaeus” or “The Healing
of the Blind Man.”
We should observe what all the characters
do.
• Bartimaeus, begs, cries out; when
rebuked, he cries out all the more to
Jesus; throws his cloak, springs up when
called; talks personally to Jesus; receives
sight and follows Jesus; has faith in Jesus.
• The crowd (many) rebuke him (silence
him), perhaps they feel embarrassed by
the noise of this hopeless man.
• Jesus “stops.” He pays attention to
Bartimaeus. He does not ignore him. He
commands his disciples to bring
Bartimaeus to him; talks to B and heals
him.
• The disciples obey Jesus; they seem to
sympathize with Bartimaeus.
Reflections on the gospel reading
• Jesus is the protagonist of the story. We must pay
attention to him. He heals.
• Next important character to observe is, of course,
Bartimaeus. He is healed because of his faith.
• Faith is the way to be healed.
• God works miracles to those who have faith.
• Jesus is willing to be distracted by people who
would like to make “singit” in his journey.
• Jesus does not “postpone” his response, even if it
is not in his immediate agenda / itinerary / plan.
• God will do the same to us if we have faith in him.
Tying the 3 readings and the Psalm
• The first reading exhorts the people to rejoice for
God is bringing the Exiles back to their land.
• The second reading talks about the high
priesthood of Christ. It comes from God.
• The gospel reading talks about the healing of the
blind man.
• The psalm is the expression of having experienced
God’s liberating / restorative love and healing.
• At one glance, we can see right away that the themes of the
three readings are far apart from each other. It is OK,
however, to adopt the gospel theme (anyway it is our
priority) which is healing. The themes of the other readings
can be connected this way:
• In the first reading, healing is expressed in restoring the
Exiles back to the Promised Land.
• In the second reading, healing is brought about by Jesus
Christ, the high priest, who understands our weaknesses.
Jesus as high priest, heals us by sacrificing and forgiving our
sins.
How to develop your homily and sharing
• Begin by telling a story of a healed person. (a
testimony of a member of charismatic group, healed by
a preacher; healed by a doctor, etc.)
• Explain why he/she is healed: because of his/her faith
in the preacher or healer or doctor or God.
• How did he/she show faith? (By joining the prayer
meeting, by going to the doctor and doing what is
prescribed).
• Now, develop the theme of healing. It is possible only
through faith.
• The first reading tells of the story of the Israelite,
people who are blinded by their “intelligence.”
• They trust in themselves and in other people, but
not in Him. So they are punished (Exiled in Babylon).
• But at the end, God promises restoration of their
former privileges.
• Punishment is not the last word, but God’s mercy
and love.
• This is the main point of the reading.
• The attentive reader will also look forward to God’s
saving grace (healing), when he/she thinks he is
being punished and in trouble.
• The second reading affirms what Jesus Christ can do to
us as a high priest. He offers true sacrifice for the
forgiveness of our sins, for our healing.
• Nowadays, we need healing of our blindness.
• We cannot see God working in our midst, in our parents,
brothers and sisters, in our neighbors, etc.
• We cannot show appreciation to the beautiful things around
us. We refuse to acknowledge the goodness of others.
• We are blinded by our prejudices. We do not see the needs of
our children because we are preoccupied with our careers /
works. Many of us don’t see any hope in our world today.
• The gospel reading presents the journey of the
blind man with Jesus, from being blind to being
able to see, because of his faith.
• At the start of the story, the man appears blind;
at the end, he receives his sight.
• As a result, he follows Jesus.
• Blindness, spiritual or physical, can hinder us
from following Christ.
• Healing of our blindness can lead us to follow
him.
•We need to be like Bartimaeus who “prays”
to Jesus when he senses he is passing by.
•He shouts all the more, even when he is
reprimanded.
•He listens to the cues and grabs the
opportunity right away.
•We can also throw our cloaks, spring up and
approach Jesus to be restored to bodily and
spiritual well-being.
•The earth is also like Bartimaeus, crying out
for healing. Read Laudato Si.
•We too should be like Bartimaeus, crying out
to God to heal us from our sick minds and
false securities that have devastating effects
on our Mother Earth.
•The whole earth and all her inhabitants will
be made well by our common efforts and
comprehensive healing.
• In the eucharist, Jesus comes again. He is not just
passing by, but staying with us in the celebration.
• In the eucharist, Jesus comes to heal us. He is the
celebrant who offers himself to the Father, for the
forgiveness of our sins, for our healing, so that we
may be restored again to our original dignity and
freedom and the earth may be made well again.
• In the eucharist, we show our faith in the restorative
power of God.
Our Context of Sin and Grace
• Imprisoned
• Exiled, banished,
ostracized
• Deported
• Desperate
• Hopeless
• Spiritually blind
• Unable to see God in one’s
life
• Rejoicing in hope
• Paroled
• Restorative Justice (Caritas
Manila)
• Healings
• Unintimidated Faith
• Consoling words
• Encouraging words
Suggested Songs
• Maghandog ng Alay, for offertory
• http://www.youtube.com/watch?v=JRWqJuXVAP0
• Amazing Grace, for communion
• Lord I Know, for communion
• http://www.youtube.com/watch?v=ulqjOjYZOns
• I Love You All, for communion
• http://www.youtube.com/watch?v=qxaP-9mLXCE
• Kahit Isang Kusing, after communion (for Manila
Archdiocese), slide to 1,22
• http://www.youtube.com/watch?v=xKPih205uVQ (with Noel
Cabangon)
• http://www.youtube.com/watch?v=vrfa-DSUkIs (with Cardinal
Rosales)