Saturday of Week 1 of Ordinary Time – Gospel

Commentary on Mark 2:13-17

Jesus certainly chose some very strange people to be his followers. Levi was a tax collector, one of a much despised group of people. The Romans did not collect taxes themselves from their subject people. Instead, a local person would pay a lump sum or deposit to the Romans to be designated a publican (tax collector) for a particular area. Along with the job, publicans were given the right to recoup their initial deposit from the taxes they collected. Since they also wanted to make a profit, this laid the system open to widespread abuse and corruption. Tax collectors were regarded as traitors to their own people in collecting taxes for Rome, the hated colonial power. They and their families were social outcasts. No self-respecting and observant Jew would have anything to do with such people.

Yet, here is Jesus offering one such person an invitation, “Follow me”. We need to know that Jesus never goes by stereotypes. Nor does he judge people by their past behaviour. He is only interested in what they can be in the now and in the future. There and then, Levi drops everything and goes after Jesus. That is what following Jesus means. It is what Peter and Andrew, and James and John had also done.

Later, when Jesus is dining at Levi’s house, several known sinners and tax collectors are at table with Jesus and his disciples. In some translations of the Bible, Jesus is said to be dining in “his” house, which is (deliberately?) ambiguous. Is it the house of Levi or the house of Jesus? In either case, it is very meaningful—Jesus eats in a sinner’s house, or he invites a sinner to eat in his house. Perhaps they are celebrating Levi’s becoming a follower. And who else could Levi have invited if not the only people who would mix with him—other tax collectors and outcasts? But in addition, the Gospel says that:

…many tax collectors and sinners were also sitting with Jesus and his disciples, for there were many [tax collectors and their like] who followed him.

This is a real source of scandal for the scribes and Pharisees. If Jesus really was a Rabbi, he would have had nothing to do with such people. To sit down and eat with such ‘unclean’ people was to be contaminated oneself. Jesus replies:

Those who are well have no need of a physician but those who are sick; I have not come to call the righteous but sinners.

As we have already seen, Jesus’ whole mission is one of salvation and redemption of restoring people to wholeness. And how is he to help sinners change unless he is in direct contact with them? By being with sinners, Jesus is not approving or condoning or turning a blind eye to their behaviour. He describes them as “sick”; they are in need of healing and rehabilitation. This can only be done by reaching out to them.

Of course, one can ask if those judging Jesus were not also sick and in need of healing themselves. The difference was that the ‘sinners’ approached Jesus, while the Pharisees could not see or acknowledge their particular kind of sin and consequent need of healing.

Perhaps our Church should look more closely at this passage. So much of our Church work involves serving the already converted or the semi-converted. We are often not present where people are most in need of hearing the gospel message. We tend to side with the Pharisees and feel we should keep away from the ‘sinful’ and the ‘immoral’. We also need to learn the ways by which the gospel message and the gospel vision can most effectively be communicated to those who have lost touch with God and the meaning of life.

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Saturday of Week 1 of Ordinary Time – First Reading

Commentary on 1 Samuel 9:1-4,17-19; 10:1

Today we hear about the choice of Saul as Israel’s first king. Here, in contrast to yesterday, the attitude towards monarchy is much more positive and represents the royalist view. Today’s narrative has, in fact, nothing to do with yesterday’s where we saw a negative view of monarchy. Saul, the king-to-be, is the central figure. Samuel is presented as a prophet whom Saul meets apparently by chance.

Here, the monarchy is seen as something willed by God, and Saul is clearly God’s choice as the first king. 
We are introduced to Saul as the son of Kish and belonging to the tribe of Benjamin, the smallest of the tribes and named after Jacob’s youngest son. His name means “asked for [from God]”. He is presented as having qualities suitable to his future role: young, handsome and a commanding figure, well above average in height.

The hand of God is now seen as events unfold. The donkeys of Saul’s father, Kish, had wandered off somewhere and Saul was sent by his father to bring them back. It is perhaps symbolic that Saul is presented as a handler of donkeys, which tended to stray far from home. He is, after all, going to be the king of a rebellious people. On the other hand, David will be introduced as a shepherd, taking care of his father’s flock and will later, as king, be pictured as the shepherd of the Lord’s flock. As such, David will be a prototype of Jesus.

The apparently accidental encounter between Saul and Samuel is presented (in the full text) as something clearly planned by God. When they first meet, Saul does not recognise the prophet. Samuel, for his part, has already been told by God that this Benjaminite has been specially chosen to lead God’s people and save them from the hands of the Philistines.

On the morning of the following day, at a designated rendezvous, they meet and go to a place outside the city. Then, having dismissed Saul’s servants, Samuel pours oil on Saul’s head and kisses him. At the same time he gives Saul his mandate:

The Lord has anointed you ruler over his people Israel. You shall reign over the people of the Lord, and you will save them from the hand of their enemies all around.

The Lord’s “heritage” includes both the people and the land.


After departing from Samuel, Saul will receive three signs (in the passage immediately following the end of today’s reading) to authenticate the prophet’s words and to assure him that the Lord has indeed chosen him to be king.


In our lives, too, we can see apparently chance events leading us into certain, sometimes very unexpected, situations. While we should not see God as simply manipulating events in an arbitrary way, we can say that in every experience we have, in every person we meet, God is communicating something to us. Let us recall some of those events today and how we responded (or did not respond) to them.

It is for us to discern what God is saying and where he wants us to go and what choices he wants us to make arising out of every experience. It calls for a pro-active and not simply a re-active response.

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