First Reading: Isaiah 8:23 - 9:3

The first part of the Book of Isaiah, chapters 1-39, were probably written about the eighth century B.C. Although there is an indication of oppression in the northern Kingdom of Israel.  The land of Zebulun and Naphtali, two of the 12 tribes of Israel, were in the northern part of the country that was taken over by the Assyrians before the final takeover and exile of the people in 722 B.C. 

The reference to the “day of Midian” may be a reference to the divine intervention which won the battle against them in Judges 7:9. God triumphs over human odds against success. It is a lesson, which the People of God recognized in their history

The “land of gloom/darkness” can refer to Sheol, the place of the dead (Ps 112:4). The light of God is symbolic for life, which was formed by the breath of God. The distressing condition of the people is emphasized by three successive words that intensify the meaning: “yoke… pole… rod.” But these words are overwhelmed by the four which precede them:  “joy… rejoicing… rejoice… make merry.”  

The Hebrew word for “burden” is unique to the Book of Isaiah (see also Is 10:27, 14:25). It is used to describe the domination of the nation by foreign powers. The lack of any other specific details has allowed these verses to be applied metaphorically to many historical situations of God’s people. 

 Second Reading: 1 Corinthians 1:10-13,17

Paul had a special relationship with the Corinthians, since he spent a year and a half with them, according to the Acts of the Apostles 18:11. There had been divisions according to social classes that splintered the Church. Paul addressed these rivalries by returning to the basics of faith, “the cross of Christ.” This event leveled human boundaries and categories of others. 

The title, Christ (“anointed one”), has already been used nine times in the preceding verses. It appears five more times in this passage. This title was applied to the expected Davidic king, who would arise and free the nation from the dominance of foreigners. It was also applied to a prophetic figure who would announce the judgment of God upon the world. Another priestly figure was also expected by some other Jewish groups.

The term raised Jesus beyond the historical figure of someone, who lived and died in Palestine. He was the universal Lord of creation, and His word was offered to the nations and for all time. Paul did not meet the historical Jesus. His conversion came when he left the Promised Land and was on his way to the land of the Gentiles in Syria. 

Recently, I attended a series of talks for parish ministry. It addressed the polarization of people in our society and in the Church. The cause for the polarization, which divided people into “us” and “them,” was the abuse of power. There have been a few times, when I fell into saying, “…because I am the pastor!” It seemed to be much quicker than expressing my concern for the well-being of the person, who needed a little encouragement or correction. It usually didn’t end well. It caused a division between me and that person. I know that I had to say something and that it was my role to exercise authority. But when a person is pushed away, I am not sure that I accomplished my greater role as a minister of the Gospel. 

Paul acted more like my mother in urging “that there be no divisions among you,” when she used her authority to make her disagreeing children sit next to one another at the table – even when we were adults! Pastoral care is to get the family of God to share with one another, like those whom Paul calls “my brothers and sisters.”   

Gospel: Matthew 4:12-23

The prophecy of Isaiah is quoted in this passage, as Jesus begins His ministry in the northern part of Palestine. Thus, the work of Jesus begins with a sign of hope, a “great light. . .in a land overshadowed by death.” Jesus takes up the same call as John the Baptist (Mt 3:2): “Repent, for the kingdom for the kingdom of heaven is at hand!” 

Jesus did not claim this mission as his alone. He shared this light, this hope, with a community of others from the beginning. He began to call the Twelve to “come after me.” He also promised to “make you fishers of men.” The training and authority to preach came from Jesus. Two sets of brothers, Simon and Andrew, James and John, were called by Jesus and “at once. . .immediately. . .followed Him.” One set of brothers was even called away from “their [earthly] father.” Jesus provided a common vision and mission to those who would be the foundation for the Church, which came after His death. 

The mission of Jesus had three aspects: “teaching. . .proclaiming. . .curing.” Jesus will give this charge to His followers. This last verse will be repeated in 9:35, just before the sending of the Twelve. They will be sent to proclaim “the kingdom of heaven” (10:7) and to “cure the sick” (10:8). They will not be given the authority to teach until the closing words of the Gospel (28:20), after the Resurrection of Jesus. “Galilee of the Gentiles” reflects the command to “go to all nations.” This expands the territorial mission of Jesus, even to our own parishes and neighborhoods, through those of us who share the same vision. We have a wonderful story to tell! 

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Fr. Richard C. Macey is pastor of Our Lady of the Woods Parish, Woodhaven.