This blog follows the daily bible readings of the Catholic Church

Reading 1, Jeremiah 30:1-2, 12-15, 18-22

1 The word which came to Jeremiah from Yahweh, as follows,

2 ‘The God of Israel, says this, “Write for yourself in a book all the words I have spoken to you.

12 Yes, the Lord says this: Your wound is incurable, your injury past healing.

13 There is no one to plead your cause; for an ulcer there are remedies, but for you no cure at all.

14 All your lovers have forgotten you, they look for you no more. Yes, I have struck you as an enemy strikes, with cruel punishment (because of your great guilt and countless sins).

15 Why cry out because of your wound? Your pain is incurable! Because of your great guilt and countless sins, I have treated you like this.

18 The Lord says this: Look, I shall restore the tents of Jacob and take pity on his dwellings: the town will be rebuilt on its mound, the stronghold where it ought to stand.

19 From them will come thanksgiving and shouts of joy. I shall make them increase, they will not decrease; I shall make them honoured, no more to be humbled. 20 Their sons will be as once they were, their community fixed firmly before me, and I shall punish all their oppressors.

21 Their prince will be one of their own, their ruler come from their own people, and I shall permit him to approach me freely; for who, otherwise, would be so bold as to approach me, the Lord demands?

22 You will be my people and I shall be your God.

What is the meaning of this drama in which God strikes and then rescues his people? It is an interpretation of the history of the people. Their defeat and exile is interpreted as an act of God. Indeed, the prophets warned of this before it happened. Any unbiased look at the history of the middle east from the 750-586BC might conclude that neither Israel or Judah had much chance against the great powers of the day and that living quietly with a strong community life was their best option. This is also the belief of the prophets who warned against military opposition and alliances, promoting faith in the one God and justice in civil society. Israel’s recovery after exile is based on exactly the same values. The drama tells us that the folly of the people and their rulers IS the anger of God; the strong faith and social justice of the prophets and their successors IS the rescue of God. God’s actions are always through human beings who trust or distrust his way.

Gospel, Matthew 14:22-36

22 And at once he made the disciples get into the boat and go on ahead to the other side while he sent the crowds away. 23 After sending the crowds away he went up into the hills by himself to pray. When evening came, he was there alone,

24 while the boat, by now some furlongs from land, was hard pressed by rough waves, for there was a head-wind.

25 In the fourth watch of the night he came towards them, walking on the sea,26 and when the disciples saw him walking on the sea they were terrified. ‘It is a ghost,’ they said, and cried out in fear. 27 But at once Jesus called out to them, saying, ‘Courage! It’s me! Don’t be afraid.’

28 It was Peter who answered. ‘Lord,’ he said, ‘if it is you, tell me to come to you across the water.’

29 Jesus said, ‘Come.’ Then Peter got out of the boat and started walking towards Jesus across the water, 30 but then noticing the wind, he took fright and began to sink. ‘Lord,’ he cried, ‘save me!’ 31 Jesus put out his hand at once and held him. ‘You have so little faith,’ he said, ‘why did you doubt?’

32 And as they got into the boat the wind dropped.

33 The men in the boat bowed down before him and said, ‘Truly, you are the Son of God.’

34 Having made the crossing, they came to land at Gennesaret.35 When the local people recognised him they spread the news through the whole neighbourhood and took all that were sick to him, 36 begging him just to let them touch the fringe of his cloak. And all those who touched it were saved.

Rembrandt's marvellous drawing

People argue about whether Jesus could walk on water, while missing the fact that Matthew is using the language of boats and water to do so some serious theology about Jesus. Jesus is with an enthusiastic CROWD but sends them away and tells his disciples to go to the OTHER SIDE. LEFT ALONE HE PRAYS. Meanwhile the journey to the other side encounters OPPOSITION. Jesus crosses the water, disregarding the DANGER and TERRIFIES his disciples by his presence. Peter signals that he will COME TO HIS SIDE, but is OVERCOME BY FEAR and has to be SAVED by Jesus, who asks him why he DOUBTED. When he joins them in the boat the disciples say, “TRULY YOU ARE THE SON OF GOD.” The people ON THE OTHER SIDE find that they are saved by TOUCHING THE FRINGE OF HIS CLOAK. The words and phrase capitalised remind us especially of the arrest and crucifixion of Jesus, and the fearfulness of his disciples including Peter. Jesus and his disciples are travelling to the kingdom (the other side) but only Jesus’ courage is adequate, and only his journey into the storm can save. The story is a kind of dream sequence expressing the mission of Jesus as God’s Son. It remains a powerful help to meditation. Jesus meets me walking on the water and says, “Come” I want to join him but lack the trust. The water seems very real and he may be a figment of imagination. When, time and again, I fall in terror, he reaches out and raises me up.