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First Reading: Hebrews 12:18-19, 21-24
Responsorial Psalm: Psalms 48:2-3, 3-4, 9, 10-11
Gospel: Mark 6:7-13

First Reading: Hebrews 12:18-19, 21-24

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¹ You have not approached that which could be touched ² and a blazing fire and gloomy darkness and storm

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and a trumpet blast and a voice speaking words such that those who heard begged that no message be further addressed to them,

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Indeed, so fearful was the spectacle that Moses said, "I am terrified and trembling."

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No, you have approached Mount Zion and the city of the living God, the heavenly Jerusalem, and countless angels in festal gathering,

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and the assembly of the firstborn enrolled in heaven, ³ and God the judge of all, and the spirits of the just made perfect,

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and Jesus, the mediator of a new covenant, and the sprinkled blood that speaks more eloquently ⁴ than that of Abel.

Table of Contents Hebrews 12

Footnotes

¹ [18-29] As a final appeal for adherence to Christian teaching, the two covenants, of Moses and of Christ, are compared. The Mosaic covenant, the author argues, is shown to have originated in fear of God and threats of divine punishment (Hebrews 12:18-21). The covenant in Christ gives us direct access to God (Hebrews 12:22), makes us members of the Christian community, God's children, a sanctified people (Hebrews 12:23), who have Jesus as mediator to speak for us (Hebrews 12:24). Not to heed the voice of the risen Christ is a graver sin than the rejection of the word of Moses (Hebrews 12:25-26). Though Christians fall away, God's kingdom in Christ will remain and his justice will punish those guilty of deserting it (Hebrews 12:28-29).

² [18] This remarkably beautiful passage contrasts two great assemblies of people: that of the Israelites gathered at Mount Sinai for the sealing of the old covenant and the promulgation of the Mosaic law, and that of the followers of Jesus gathered at Mount Zion, the heavenly Jerusalem, the assembly of the new covenant. This latter scene, marked by the presence of countless angels and of Jesus with his redeeming blood, is reminiscent of the celestial liturgies of the Book of Revelation.

³ [23] The assembly of the firstborn enrolled in heaven: this expression may refer to the angels of Hebrews 12:22, or to the heroes of the Old Testament (see Hebrews 11), or to the entire assembly of the new covenant.

⁴ [24] Speaks more eloquently: the blood of Abel, the first human blood to be shed, is contrasted with that of Jesus. Abel's blood cried out from the earth for vengeance, but the blood of Jesus has opened the way for everyone, providing cleansing and access to God (Hebrews 10:19).

Responsorial Psalm: Psalms 48:2-3, 3-4, 9, 10-11

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^{1 2} A psalm of the Korahites. A song.

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Great is the LORD and highly praised in the city of our God: The holy mountain,

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³ fairest of heights, the joy of all the earth, Mount Zion, the heights of Zaphon, the city of the great king.

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⁴ As when the east wind wrecks the ships of Tarshish!

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⁵ What we had heard we now see in the city of the LORD of hosts, In the city of our God, founded to last forever. Selah

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O God, within your temple we ponder your steadfast love.

Table of Contents Psalms 48

Footnotes

¹ [Psalm 48] A Zion hymn, praising the holy city as the invincible dwelling place of God. Unconquerable, it is an apt symbol of God who has defeated all enemies. After seven epithets describing the city (Psalm 48:2-3), the psalm describes the victory by the Divine Warrior over hostile kings (Psalm 48:4-8). The second half proclaims the dominion of the God of Zion over all the earth (Psalm 48:9-12) and invites pilgrims to announce that God is eternally invincible like Zion itself (13-14).

² [1] Korahites: Psalm 48: see note on Psalm 42:1.

³ [3] The heights of Zaphon: the mountain abode of the Canaanite storm-god Baal in comparable texts. To speak of Zion as if it were Zaphon was to claim for Israel's God what Canaanites claimed for Baal. Though topographically speaking Zion is only a hill, viewed religiously it towers over other mountains as the home of the supreme God (cf Psalm 68:16-17).

⁴ [8] The ships of Tarshish: large ships, named after the distant land or port of Tarshish, probably ancient Tartessus in southern Spain, although other identifications have been proposed. Cf Isaiah 2:16; 60:9; Jonah 1:3.

⁵ [9] What we had heard we now see: the glorious things that new pilgrims had heard about the holy city--its beauty and awesomeness- -they now see with their own eyes. The seeing here contrasts with the seeing of the hostile kings in Psalm 48:6.

Gospel: Mark 6:7-13

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He summoned the Twelve ¹ and began to send them out two by two and gave them authority over unclean spirits.

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² He instructed them to take nothing for the journey but a walking stick--no food, no sack, no money in their belts.

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They were, however, to wear sandals but not a second tunic.

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³ He said to them, "Wherever you enter a house, stay there until you leave from there.

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Whatever place does not welcome you or listen to you, leave there and shake the dust off your feet in testimony against them."

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So they went off and preached repentance.

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⁴ They drove out many demons, and they anointed with oil many who were sick and cured them.

Table of Contents Mark 6

Footnotes

¹ [7-13] The preparation for the mission of the Twelve is seen in the call (1) of the first disciples to be fishers of men (Mark 1:16-20), (2) then of the Twelve set apart to be with Jesus and to receive authority to preach and expel demons (Mark 3:13-19). Now they are given the specific mission to exercise that authority in word and power as representatives of Jesus during the time of their formation.

² [8-9] In Mark the use of a walking stick (Mark 6:8) and sandals (Mark 6:9) is permitted, but not in Matthew 10:10 nor in Luke 10:4. Mark does not mention any prohibition to visit pagan territory and to enter Samaritan towns. These differences indicate a certain adaptation to conditions in and outside of Palestine and suggest in Mark's account a later activity in the church. For the rest, Jesus required of his apostles a total dependence on God for food and shelter; cf Mark 6:35-44; 8:1-9.

³ [10-11] Remaining in the same house as a guest (Mark 6:10) rather than moving to another offering greater comfort avoided any impression of seeking advantage for oneself and prevented dishonor to one's host. Shaking the dust off one's feet served as testimony against those who rejected the call to repentance.

⁴ [13] Anointed with oil . . . cured them: a common medicinal remedy, but seen here as a vehicle of divine power for healing.