http://www.easterbrooks.com/cgi-bin/Cathcal.cgi?20050110

First Reading: Hebrews 1:1-6
Responsorial Psalm: Psalms 97:1-2, 6-7, 9
Gospel: Mark 1:14-20

First Reading: Hebrews 1:1-6

1

¹ In times past, God spoke in partial and various ways to our ancestors through the prophets;

2

in these last days, he spoke to us through a son, whom he made heir of all things and through whom he created the universe,

3

who is the refulgence of his glory, the very imprint of his being, and who sustains all things by his mighty word. When he had accomplished purification from sins, he took his seat at the right hand of the Majesty on high,

4

as far superior to the angels as the name he has inherited is more excellent than theirs.

5

² For to which of the angels did God ever say: "You are my son; this day I have begotten you"? Or again: "I will be a father to him, and he shall be a son to me"?

6

And again, when he leads ³ the first-born into the world, he says: "Let all the angels of God worship him."

Table of Contents Hebrews 1

Footnotes

¹ [1-4] The letter opens with an introduction consisting of a reflection on the climax of God's revelation to the human race in his Son. The divine communication was initiated and maintained during Old Testament times in fragmentary and varied ways through the prophets (Hebrews 1:1), including Abraham, Moses, and all through whom God spoke. But now in these last days (Hebrews 1:2) the final age, God's revelation of his saving purpose is achieved through a son, i.e., one who is Son, whose role is redeemer and mediator of creation. He was made heir of all things through his death and exaltation to glory, yet he existed before he appeared as man; through him God created the universe. Hebrews 1:3-4, which may be based upon a liturgical hymn, assimilate the Son to the personified Wisdom of the Old Testament as refulgence of God's glory and imprint of his being (Hebrews 1:3; cf Wisdom 7:26). These same terms are used of the Logos in Philo. The author now turns from the cosmological role of the preexistent Son to the redemptive work of Jesus: he brought about purification from sins and has been exalted to the right hand of God (see Psalm 110:1). The once-humiliated and crucified Jesus has been declared God's Son, and this name shows his superiority to the angels. The reason for the author's insistence on that superiority is, among other things, that in some Jewish traditions angels were mediators of the old covenant (see Acts 7:53; Gal 3:19). Finally, Jesus' superiority to the angels emphasizes the superiority of the new covenant to the old because of the heavenly priesthood of Jesus.

² [5-14] Jesus' superiority to the angels is now demonstrated by a series of seven Old Testament texts. Some scholars see in the stages of Jesus' exaltation an order corresponding to that of enthronement ceremonies in the ancient Near East, especially in Egypt, namely, elevation to divine status (Hebrews 1:5-6); presentation to the angels and proclamation of everlasting lordship (Hebrews 1:7-12); enthronement and conferral of royal power (Hebrews 1:13). The citations from the Psalms in Hebrews 1:5, 13 were traditionally used of Jesus' messianic sonship (cf Acts 13:33) through his resurrection and exaltation (cf Acts 2:33-35); those in Hebrews 1:8, 10-12 are concerned with his divine kingship and his creative function. The central quotation in Hebrews 1:7 serves to contrast the angels with the Son. The author quotes it according to the Septuagint translation, which is quite different in meaning from that of the Hebrew ("You make the winds your messengers, and flaming fire your ministers"). The angels are only sent to serve . . . those who are to inherit salvation (Hebrews 1:14).

³ [6] And again, when he leads: the Greek could also be translated "And when he again leads" in reference to the parousia.

Responsorial Psalm: Psalms 97:1-2, 6-7, 9

1

¹ The LORD is king; let the earth rejoice; let the many islands be glad.

2

Cloud and darkness surround the Lord; justice and right are the foundation of his throne.

6

The heavens proclaim God's justice; all peoples see his glory.

7

² All who serve idols are put to shame, who glory in worthless things; all gods bow down before you.

9

You, LORD, are the Most High over all the earth, exalted far above all gods.

Table of Contents Psalms 97

Footnotes

¹ [Psalm 97] The hymn begins with God appearing in a storm, a traditional picture of some ancient Near Eastern gods (Psalm 97:1-6); cf Psalm 18:8-16; Micah 1:3-4; Hebrews 3:3-15. Israel rejoices in the overthrowing of idol worshipers and their gods (Psalm 97:7-9) and the rewarding of the faithful righteous (Psalm 97:10-12).

² [7] All gods: divine beings thoroughly subordinate to Israel's God. The Greek translates "angels," an interpretation adopted by Hebrews 1:6.

Gospel: Mark 1:14-20

14

After John had been arrested, ¹ Jesus came to Galilee proclaiming the gospel of God:

15

"This is the time of fulfillment. The kingdom of God is at hand. Repent, and believe in the gospel."

16

² As he passed by the Sea of Galilee, he saw Simon and his brother Andrew casting their nets into the sea; they were fishermen.

17

Jesus said to them, "Come after me, and I will make you fishers of men."

18

Then they abandoned their nets and followed him.

19

He walked along a little farther and saw James, the son of Zebedee, and his brother John. They too were in a boat mending their nets.

20

Then he called them. So they left their father Zebedee in the boat along with the hired men and followed him.

Table of Contents Mark 1

Footnotes

¹ [14-15] After John had been arrested: in the plan of God, Jesus was not to proclaim the good news of salvation prior to the termination of the Baptist's active mission. Galilee: in the Marcan account, scene of the major part of Jesus' public ministry before his arrest and condemnation. The gospel of God: not only the good news from God but about God at work in Jesus Christ. This is the time of fulfillment: i.e., of God's promises. The kingdom of God . . . repent: see the note on Matthew 3:2.

² [16-20] These verses narrate the call of the first Disciples. See the notes on Matthew 4:18-22 and Matthew 4:20.