1st Reading – Jeremiah 31:7-9
Thus says the LORD:
Shout with joy for Jacob,
exult at the head of the nations;
proclaim your praise and say:
The LORD has delivered his people,
the remnant of Israel.
Behold, I will bring them back
from the land of the north;
I will gather them from the ends of the world,
with the blind and the lame in their midst,
the mothers and those with child;
they shall return as an immense throng.
They departed in tears,
but I will console them and guide them;
I will lead them to brooks of water,
on a level road, so that none shall stumble.
For I am a father to Israel,
Ephraim is my first-born.
The prophet Jeremiah lived during one of the most tumultuous periods of ancient Near Eastern history, witnessing the fall of the Assyrian Empire and the rise of Babylon. His prophetic ministry, lasting about forty years (627-587 BC), spanned the reign of King Josiah, whose reforms sought to bring Judah back to God, and extended through the reigns of Josiah’s successors up until the sack of Jerusalem and the Babylonian exile. Jeremiah’s message was one of both warning and hope: calling the people to repent from idolatry and injustice, while also foretelling the coming of a new covenant between God and His people (Jeremiah 31:31-34). Despite facing severe opposition and personal hardship, Jeremiah’s faithfulness to God’s mission has made his writings central to both Jewish and Christian theology.
In today’s reading, Jeremiah offers words of hope to his fellow Israelites during their exile in Babylon.
Because God had promised King David that his kingdom would be secure forever, the Israelites thought it would be impossible for them to be conquered. However, they were conquered by the Babylonians, and many of their upper-class citizens were taken into exile to Babylon. In addition, their temple was destroyed and their land ravaged.
Not only had the Israelites lost their homes, their country, and their temple, they’d lost their certainty that they were God’s chosen people.
Thus says the LORD:
Jeremiah uses this phrase literally hundreds of times throughout the book that bears his name. The words that follow are directly from God, not from his own opinions or personal thoughts.
Shout with joy for Jacob,
Jeremiah invites the people to rejoice, as “Jacob” refers to Israel, the nation as a whole.
Jacob, the patriarch, was renamed Israel by God after wrestling with an angel (Genesis 32:28). His twelve sons became the progenitors of the twelve tribes of Israel, making Jacob both a literal and symbolic ancestor of the nation. As a result, “Jacob” became an interchangeable term for the people of Israel in various parts of Scripture.
exult at the head of the nations;
“Head of the nations” refers to Israel’s special status as God’s chosen people. Despite their current state of exile and suffering, God reaffirms their identity as set apart, honored, and central to his redemptive plan.
proclaim your praise and say: The LORD has delivered his people, the remnant of Israel.
The remnant of Israel consists of those who remain faithful to God despite the trials of exile. The term “remnant” frequently appears in prophetic literature, symbolizing those who will be preserved through judgment and restored to a renewed relationship with God.
The enthusiasm of the prophet is palpable: Shout with joy, exult, proclaim your praise! Jeremiah is foretelling a future event, yet he states it as an accomplished fact.
Behold, I will bring them back from the land of the north; I will gather them from the ends of the world, with the blind and the lame in their midst, the mothers and those with child; they shall return as an immense throng.
A powerful and moving image of God gathering his people not only from exile in Babylon (“the land of the north”) but the farthest corners of the earth.
The blind, the lame, pregnant women, mothers with children — these are the marginalized of society who would find such a journey difficult. Yet none are left behind.
God’s compassion and desire to restore his people includes everyone, not just the strong or capable.
They departed in tears, but I will console them and guide them;
The people’s return is not merely a physical journey but a spiritual one, marked by weeping and repentance.
Notice God’s personal involvement in guiding his people home. He does not merely allow them to return but actively leads them along the way.
I will lead them to brooks of water, on a level road, so that none shall stumble.
Water is a symbol of life and refreshment, and walking “by brooks of water” signifies that God will provide for their needs along the journey. The “level road” signifies safety and guidance, suggesting that God will protect them from dangers or obstacles as they make their way back.
This echoes Psalm 23, where God leads his people beside still waters and restores their souls.
For I am a father to Israel,
The passage ends with an intimate, familial metaphor. God’s relationship with Israel is not just that of a sovereign over subjects, but that of a father to his children.
Ephraim is my first-born.
This phrase carries profound symbolism. Ephraim was the second son of Joseph and a grandson of Jacob. He was born in Egypt, which placed him outside the direct lineage of Jacob’s twelve sons. He received his inheritance through adoption by Jacob, who bestowed upon him the privileges of the firstborn, despite his being younger than his older brother Manasseh (Genesis 48:5-20).
The status of this ancestor of the Israelites takes on an interesting dimension in this context: the one who represents the remnant is an ancestor who has been grafted onto the family tree, one through whom a people are given a new start. Just as the returned exiles are evidence of God’s willingness to grant a second chance, so Ephraim symbolizes kinship through God’s choice.
2nd Reading – Hebrews 5:1-6
Brothers and sisters:
Every high priest is taken from among men
and made their representative before God,
to offer gifts and sacrifices for sins.
He is able to deal patiently with the ignorant and erring,
for he himself is beset by weakness
and so, for this reason, must make sin offerings for himself
as well as for the people.
No one takes this honor upon himself
but only when called by God,
just as Aaron was.
In the same way,
it was not Christ who glorified himself in becoming high priest,
but rather the one who said to him:
“You are my son: this day I have begotten you”;
just as he says in another place:
“You are a priest forever according to the order of Melchizedek.”
In today’s reading from Hebrews, the author draws parallels between the Levitical high priest and Christ, who is not only a priest but the ultimate source of salvation.
Brothers and sisters: Every high priest is taken from among men and made their representative before God, to offer gifts and sacrifices for sins.
The opening verse outlines the basic role of the high priest in the Old Covenant.
His primary duty is to offer gifts and sacrifices to atone for sins, underscoring the need for an intermediary who bridges the gap between sinful humanity and the holy God.
He is able to deal patiently with the ignorant and erring,
Because the high priest is human, he understands the weaknesses and struggles of the people. His own vulnerability to sin enables him to show compassion and patience toward those he serves.
The Greek term metriopathein, translated here as “deal patiently,” appears nowhere else in the Bible. It comes from two root words: metrios (“moderate”, “measured”) and paschō (“to suffer”, “to feel”).
Together, metriopathein literally means “to feel in moderation” or “to have a balanced compassion,” suggesting that the high priest’s empathy is not excessive (which could lead to condoning sin) nor harsh (which could alienate the sinner).
for he himself is beset by weakness and so, for this reason, must make sin offerings for himself as well as for the people.
Since the high priest is himself a sinner, he must first offer sacrifices for his own sins before making atonement for the sins of others (Leviticus 16:3, 6, 11; Hebrews 9:6-14).
This reinforces the idea of shared human weakness while also highlighting a limitation of the Old Testament priesthood: the priests themselves are not perfect and are in need of the same grace they offer to others.
No one takes this honor upon himself but only when called by God, just as Aaron was.
A person does not choose to be a high priest but is chosen by God.
Aaron was explicitly called by God (Exodus 28:1, Numbers 3:10) and served as the model for all high priests that followed.
In the same way, it was not Christ who glorified himself in becoming high priest, but rather the one who said to him: “You are my son; this day I have begotten you”;
Similarly, Jesus did not claim the title of high priest on his own but was appointed by God.
Psalm 2:7 is quoted, which emphasizes Jesus’ divine sonship and unique relationship with the Father. This shows that Christ’s priesthood is different from — and superior to — that of the Levitical priests, as he was appointed directly by God and not simply chosen from among the people.
just as he says in another place: “You are a priest forever according to the order of Melchizedek.”
The author quotes Psalm 110:4, introducing the concept of Christ’s priesthood according to the order of Melchizedek, rather than the order of Aaron.
Melchizedek, a mysterious figure who appears only briefly in Genesis 14, is described as both a king and a priest. Because tradition had no information about his origin, this mysterious priest-king was believed to have had no beginning; he became a symbol for eternal priesthood.
By associating Jesus with Melchizedek, the author suggests that Christ’s priesthood is superior, eternal, and not bound by the limitations of the Levitical priesthood.
Unlike the priests who needed to offer continual sacrifices, Christ’s priesthood is perfect and enduring, signifying the ultimate reconciliation between humanity and God.
Gospel – Mark 10:46-52
As Jesus was leaving Jericho with his disciples and a sizable crowd,
Bartimaeus, a blind man, the son of Timaeus,
sat by the roadside begging.
On hearing that it was Jesus of Nazareth,
he began to cry out and say,
“Jesus, son of David, have pity on me.”
And many rebuked him, telling him to be silent.
But he kept calling out all the more,
“Son of David, have pity on me.”
Jesus stopped and said, “Call him.”
So they called the blind man, saying to him,
“Take courage; get up, Jesus is calling you.”
He threw aside his cloak, sprang up, and came to Jesus.
Jesus said to him in reply, “What do you want me to do for you?”
The blind man replied to him, “Master, I want to see.”
Jesus told him, “Go your way; your faith has saved you.”
Immediately he received his sight
and followed him on the way.
Today’s gospel story of Jesus healing the blind Bartimaeus follows immediately after last week’s reading, in which James and John asked for positions of power.
As Jesus was leaving Jericho with his disciples and a sizable crowd,
Jesus and his followers are on their way to Jerusalem, where Jesus will be arrested and crucified. They pass through Jericho, which is fifteen miles northeast of Jerusalem and five miles west of the Jordan River.
This healing that is about to occur is the last event in Mark’s gospel before he begins his description of Jesus’ passion.
Note how Mark draws our attention to the “sizable crowd.”
Bartimaeus, a blind man, the son of Timaeus, sat by the roadside begging.
Bartimaeus, whose name means “son of Timaeus,” is identified as a blind beggar, representing the marginalized and vulnerable in society.
Bartimaeus is the only person helped by Jesus who is recorded by name. Scholars have suggested that this was because he probably became an early Christian convert, and therefore someone Mark’s audience may have known by name.
On hearing that it was Jesus of Nazareth, he began to cry out and say, “Jesus, son of David, have pity on me.”
Bartimaeus recognizes Jesus not only as a healer but also as the “Son of David,” a messianic title.
His cry for mercy shows his belief that Jesus has the power to heal him, as well as a recognition of his own dependence on divine help.
And many rebuked him, telling him to be silent.
The crowd’s attempt to silence Bartimaeus reflects societal tendencies to overlook or dismiss the marginalized
But he kept calling out all the more, “Son of David, have pity on me.”
Bartimaeus’s faith is demonstrated by both his actions and his messianic acclamation. He knows that Jesus has the power to heal him, but he also believes that Jesus is the anointed of God, the Christ, who has come to inaugurate the reign of God.
Jesus stopped and said, “Call him.”
Notice how different Jesus’ reaction is compared to the crowd’s. He is attentive to those whom others ignore.
So they called the blind man, saying to him, “Take courage; get up, he is calling you.”
Notice also how their attitude completely changes when they see that Jesus wants to talk to Bartimaeus. They even offer words of encouragement.
He threw aside his cloak, sprang up, and came to Jesus.
With just a few words, Mark makes it perfectly clear that Bartimaeus is thrilled to be summoned by Jesus.
Beggars often spread out their cloaks to receive offerings. Bartimaeus throws his cloak aside, abandoning any alms he may have collected for the opportunity to interact with Jesus.
Jesus said to him in reply, “What do you want me to do for you?”
Jesus asks Bartimaeus to verbalize his need, even though it seems obvious. This invites Bartimaeus to express his faith openly, which allows for a personal interaction and acknowledges Bartimaeus’ dignity.
This is the same question Jesus posed to James and John (Mark 10:36) when they asked for seats of honor.
The blind man replied to him, “Master, I want to see.”
Bartimaeus directly asks for sight, showing both his belief in Jesus’ power to heal and his desire for a complete transformation of his life.
He addresses Jesus as rabboni, which means “my master” or “teacher,” and is a more reverential address than the customary title of rabbi.
Jesus told him, “Go your way; your faith has saved you.”
Jesus credits Bartimaeus’ faith as the source of his healing. This reinforces the biblical theme that faith, not just physical proximity to Jesus, is what brings about transformation and salvation.
Immediately he received his sight and followed him on the way.
Bartimaeus’ healing is instantaneous and complete, demonstrating the power and effectiveness of Jesus’ word.
The fact that Bartimaeus immediately “followed him on the way” suggests a deeper healing — he doesn’t just receive his sight but also experiences spiritual renewal. Jesus left him free by saying, “Go your way…”, but Bartimaeus preferred to follow Jesus on the way.
Connections and Themes
The wonderful deeds of God. Our first reading and gospel reading show how God’s wonderful deeds manifest in both physical and spiritual renewal. In Jeremiah, God promises to gather his scattered people, including the blind and lame, and lead them back to their land with tender care. No one is beyond God’s reach, and he works to restore all who place their trust in him.The healing of Bartimaeus offers a concrete example of this theme. Bartimaeus cries out to Jesus and through his faith, his sight is restored.Today’s responsorial psalm captures our gratitude: “The Lord has done great things for us; we are filled with joy!”
Seeing Christ. Bartimaeus was physically blind, but many see his story as a metaphor for spiritual blindness as well. Note that after regaining his sight, Bartimaeus did not simply move on with his life — he became a disciple and his life was forever changed. James and John certainly demonstrated spiritual blindness in last week’s reading, when they asked for places of honor with Jesus in his glory, right in the middle of him speaking about his impending suffering and death. Like James, John, and Bartimaeus, are we also blind? Do we see Christ in our lives? Have we heard God’s promise that he will gather, guide, and console us? Do we live our lives accordingly?
The ultimate gift. The supreme gift God gives us is his only Son, sent to intercede for humanity as the ultimate High Priest. Our second reading reflects on Christ as the perfect mediator, appointed by God to offer the ultimate sacrifice on our behalf. He continually intercedes for us, not with the blood of animals but with his own, opening the path to salvation for all who come to him in faith. This is the fulfillment of God’s promises, ensuring that we are not left to struggle alone but are constantly upheld by the one who knows and shares in our frailty.In addition to relieving life’s burdens, God’s love offers the hope of eternal salvation. This is the heart of God’s salvific plan: a gift that encompasses both his justice and his mercy, extending to all generations.
Sunday Readings 