Feast of the Holy Family

Feast of the Holy Family

December 31, 2023 – YEAR B
COMMENTARYBIBLE STUDYFR TONY'S HOMILY

Michal Hunt

Brant Pitre

Fr. Francis Martin


Mass Readings Explained

Feast of the Holy Family B

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What is the deeper meaning of the Annunciation, in light of what the Angel Gabriel says to Mary? What allusions to the Old Testament does Gabriel’s greeting have, especially as it pertains to David and his Kingdom?

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Michal
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Agape Bible Commentary

Feast of the Holy Family B

INTRODUCTION

1st Reading: The Duty of a Child Toward His/Her Parents

The First Reading reminds us of the fourth of the Ten Commandments: Honor your father and your mother, that you may have a long life in the land which the Lord, your God, is giving you.  Significantly, it is the only one of the Ten Commandments associated with a promised blessing for obedience, but it also had an implied warning.  In our reading, the inspired writer establishes this passage’s theme when he equates “fear of the LORD [Yahweh]” with respect for one’s parents.  He tells us that our acts of honor and respect toward our parents are promised God’s blessings beyond a good life.  So important is one’s conduct towards one’s parents that God promises He will always hear the prayers of an obedient and caring child, and acts of kindness towards one’s parents will atone for sins (Sir 3:3).  

Michal E Hunt, Copyright © 2014; revised 2023 Agape Bible Study; used with permission

2nd Reading: Rules of Christian Behavior towards One's Neighbor and within One's Family

In the Second Reading, St. Paul lists a set of virtues for “God’s chosen ones.” The result of exhibiting such virtues is that we act with love towards one anotherSt. Paul writes that those who exercise these virtues are emulating divine love when they let the peace of Christ control their actions.  Paul writes that it is the love of Christ that is “the bond of perfection” for the “household of God” that is the Church of Jesus Christ. 

Then, St. Paul turns from the “household of God” to the “household” of marriage and the family, writing about a mutual loving submission of husbands and wives to each other and the obedience of children to their parents. The importance of children displaying obedience to their parents is rooted in the fourth of the Ten Commandments, commanding children to honor their parents.  For their part, parents are to nurture their children and encourage them in Christian virtues.  They must love and encourage their children in the same way God loves and encourages all His human children to choose the right path in their faith journeys.  It is also St. Paul’s gentle reminder of the Christian family’s critical role in the Church’s life.

Michal E Hunt, Copyright © 2014; revised 2023 Agape Bible Study; used with permission

Gospel: Joseph and Mary bring Jesus to the Temple

The Gospel Reading recounts the event of baby Jesus’ parents presenting Him at the Jerusalem Temple when He was forty-days old, in obedience to the Law of the Sinai Covenant.  At the time of His presentation and Mary’s sacrificial offerings, the Prophet Simeon and the Prophetess Anna received divine revelations of Jesus’ true identity.  In their prophecies for baby Jesus, they began the proclamation of the Gospel.  Recognizing Him as the Davidic Messiah, they began to announce His coming to the extended family of His covenant people, moving forward God’s Divine Plan for humanity’s salvation. 

In the ecclesial community, we experience the Christian family, which constitutes a specific revelation and realization of the “domestic church.”  The Christian family is a communion of persons in the Body of Christ and “a sign and image of the communion of the Father and the Son in the Holy Spirit” (CCC 2205).  In the procreation and raising of children in the Christian family, we reflect the Father’s work of creation.  The spiritually reborn children of God in the Christian family through the Sacraments of Baptism and Confirmation have a mission to fulfill in salvation history.  God calls them to take part in the mission and sacrifice of Jesus Christ.  Their divine calling is to evangelize by sharing the Gospel of salvation within their family and outside their family to the other families in the world.

Michal E Hunt, Copyright © 2014; revised 2023 Agape Bible Study; used with permission

IN DEPTH ANALYSIS

Simeon's Prayer of Praise

The Church calls Simeon’s prayer of praise the Nunc Dimittis (in Latin).  It divides into two sections and is followed by a prophecy for Mary.  The two parts of Simeon’s prayer include:

1) The fulfillment of God’s promise to Simeon,
2) The prophecy of a universal salvation

Having been told that he will live until he has seen the Messiah, Simeon now identifies Jesus as the promised Redeemer-Messiah not just for Israel but for all nations, proclaiming a universal message of salvation.  Addressing God and using the prophetic language of Isaiah 42:6 and 49:6 from the “Song of the Servant” passages, Simeon identifies the child Jesus as “your salvation.”  This declaration may also suggest wordplay on Jesus’ name, Yahshua in old Hebrew, that means “Yahweh is salvation.”

After blessing Joseph and Mary, Simeon offered a prophecy of opposition and suffering. Simeon’s prophecy concerning Jesus is ominous. The child will create opposition and division over the peoples’ response to Him.  It is an alarming prediction because the “falling” comes before the “rising” in verse 34.  Simeon’s prophecy announced the rejection of the Messiah by His people.

Then, turning to Mary, Simeon offers a prophecy, saying, “and you yourself a sword will pierce so that the thoughts of many hearts may be revealed” (verse 35).  Simeon prophesies that Mary will share in her Son’s suffering.  The Cross is Jesus’ extraordinary sacrifice, and it is also a sacrifice He asks all His disciples to embrace as His partners in the plan of redemption (see Mt 10:38; 16:24; Mk 8:34; 10:21; Lk 9:23; 14:27). Catechism 618 records: “Jesus desires to associate with his redeeming sacrifice those who were to be its first beneficiaries.  This association is achieved supremely in the case of his mother, who was associated more intimately than any other person in the mystery of his redemptive suffering.”  As the embodiment of the “daughter of Zion,” Mary will live out the sorrow of her people in their struggle to come to terms with Jesus’ mission.  The symbolic mention of the sword may be related to the prophecies in Ezekiel 14:7-8 and Zechariah 12:10.

Michal E Hunt, Copyright © 2014; revised 2023 Agape Bible Study; used with permission

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Richard Niell
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Luke 2:22-40 Exegesis

LUKE 2:22-24. THEY BROUGHT JESUS UP TO JERUSALEM

There are several parallels between dedications of Jesus and Samuel, the great prophet:

• Eli told Hannah that Samuel would be born (1 Samuel 1:17), just as the angel told Mary (1:26-38).

• Hannah brought Samuel, as a very young boy, to the sanctuary to dedicate him to God’s service (1 Samuel 1:21-28).

• Eli blessed Elkanah and Hannah (1 Samuel 2:20) just as Simeon blesses Joseph and Mary (v. 34).

as it is written in the law of the Lord, ‘Every male who opens the womb shall be called holy to the Lord’” (v. 23). The law in question is Exodus 13:2, where Yahweh says, “Sanctify to me all of the firstborn, whatever opens the womb among the children of Israel, both of man and of animal. It is mine” (see also Exodus 13:12, 15). This is in commemoration of the Passover, where firstborn Jewish males were spared death.

and to offer a sacrifice according to that which is said in the law of the Lord, ‘A pair of turtledoves, or two young pigeons’” (v. 24). The law requires a sacrifice of “a year old lamb for a burnt offering, and a young pigeon, or a turtledove, for a sin offering” (Leviticus 12:6). However, there is a provision in the law for a woman who cannot afford a lamb. In that case, she is allowed to sacrifice two turtledoves or two pigeons (Leviticus 12:8).

This offering of two pigeons tells us that Joseph and Mary are poor. Jesus begins his life in concert with the poor whose cause he will champion throughout his ministry. He was born in a stable and was raised as the son of a carpenter in little Nazareth, far from Jerusalem and the temple—far from the center of wealth and power.

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© 1997-2023 Richard Niell Donovan

LUKE 2:25-32. LOOKING FOR THE CONSOLATION OF ISRAEL

for my eyes have seen your salvation, which you have prepared before the face of all peoples; a light for revelation to the nations, and the glory of your people Israel” (vv. 30-32). Then Simeon speaks less traditional words (at least for this temple where Gentiles are restricted to the outermost court), acknowledging that God has “prepared in the presence of all peoples, a light for revelation to the Gentiles” (vv. 31-32a). Isaiah had earlier said that “all flesh shall see (the glory of Yahweh) together” (40:5)—and spoke of “a light for the nations” (42:6) and salvation that would reach “to the end of the earth” (49:6), but Judaism is still quite insular.

Luke will also write the book of Acts, and in that book will tell the story of the church opening its doors to Gentiles. Simeon gives us a very early clue as to the direction that salvation history will take. However, he is also careful to add that God has prepared salvation for “the glory of your people Israel” (v. 32).

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© 1997-2023 Richard Niell Donovan

LUKE 2:33-35. A SWORD WILL PIERCE YOUR SOUL

Simeon tells Mary, “a sword will pierce through your own soul” (v. 35a). There will be times during Jesus’ ministry when Jesus seems not to care about his family (8:19-21)—or when he seems to speak sharply to Mary (John 2:4), and those must be painful times for Mary. Also, Mary cannot fail to see that Jesus stirs great controversy, and must be distressed to know that it is the best rather than the worst of society that opposes him. At the cross, the sword that pierces Jesus’ side surely will not be as painful as the sword that pierces Mary’s heart. God has honored Mary by choosing her to be the mother of the Messiah, but the honor will not include an easy life. What could be more painful than a mother seeing her son executed as a common criminal?

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© 1997-2023 Richard Niell Donovan

LUKE 2:36-38. THERE WAS ONE ANNA, A PROPHETESS

There was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher (she was of a great age, having lived with a husband seven years from her virginity, and she had been a widow for about eighty-four years)” (vv. 36-37a). Luke often pairs a man and a woman. Here he pairs Anna with Simeon. Other male/female pairings include (Johnson, 56):

• Zechariah and Elizabeth (1:5-24).

• Mary and Joseph (1:26-38)—although Joseph is only briefly mentioned.

• Jesus heals a centurion’s servant (7:1-10) and a widow’s son (7:11-17).

• Jesus heals the Gerasene demoniac (8:26-39) and a little girl and a woman (8:40-56).

• Jesus heals a crippled woman (13:10-17) and a man with dropsy (14:1-6).

• Jesus tells of a shepherd who has lost a sheep (15:1-7) and a woman who has lost a coin (15:8-10).

• Jesus tells of a widow and an unjust judge (18:1-8).

• Jesus denounces the scribes (13:45-47), and praises a widow’s offering (14:1-4).

• Simon of Cyrene carries Jesus’ cross (23:26) and women beat their breasts and wail for Jesus (23:27).

• At the cross a centurion who sees Jesus’ death praises God and proclaims Jesus’ innocence (23:47). Women stand at a distance, “watching these things” (23:49).

• Joseph of Arimathea buries Jesus (23:50-54) and women attend to the body (23:55-56).

• Women discover the empty tomb (24:1-12) and Jesus encounters two men on the road to Emmaus (24:13-35).

These pairings reflect Luke’s uncommon regard for women in that patriarchal society.

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© 1997-2023 Richard Niell Donovan

LUKE 2:39-40. THEY RETURNED TO THEIR OWN CITY, NAZARETH

They returned to Nazareth where The child was growing, and was becoming strong in spirit, being filled with wisdom, and the grace of God was upon him” (v. 40). In a parallel verse, Luke said of John the Baptist only that “he was growing and becoming strong in spirit” (1:80). The stronger statement about Jesus is part of a pattern in all the Gospels—affirming John’s greatness, but establishing that Jesus is greater.

We also find interesting parallels to v. 40 in the following verses:

• “The child Samuel grew on, and increased in favor both with Yahweh, and also with men” (1 Samuel 2:26)

• “Moses was instructed in all the wisdom of the Egyptians. He was mighty in his words and works” (Acts 7:22)

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© 1997-2023 Richard Niell Donovan