(Optional
Memorial for Saint Polycarp, Bishop and Martyr)
 |
| “The Penitent Christian” Artist and Date not cited. |
Reading I: Isaiah
1:10, 16-20
Hear the word of the LORD,
princes of Sodom
Listen to the instruction of
our God,
people of Gomorrah
Wash yourselves clean!
Put away your misdeeds from
before my eyes;
cease doing evil; learn to do
good.
Make justice your aim:
redress the wronged,
hear the orphan’s plea,
defend the widow.
Come now, let us set things
right,
says the LORD:
Though your sins be like
scarlet,
they may become white as
snow;
Though they be crimson red,
they may become white as
wool.
If you are willing, and obey,
you shall eat the good things
of the land;
But if you refuse and resist,
the sword shall consume you:
for the mouth of the LORD has
spoken!
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Commentary on Is 1:10, 16-20
This reading from
the beginning of the Book of Isaiah contains one of what are called the
“Lawsuit Oracles." They are so called because they are framed the same way
as charges brought before Jewish courts were published. In this reading, the
charge leveled at his audience (probably at a feast day) is a reference to the
sin of Sodom and Gomorrah.
The command that
God sends through the prophet is for the people to wash themselves clean, not
in the physical sense but in the spiritual sense. Repent from the sin and
return to God’s way. Note here the sin is not simply spiritual but of actions.
In the same way, repentance is required through action not merely prayer.
The reading
concludes with the consequences of the choices God places before them. If they
accept the penitential role and return to God, they will be forgiven and good
things will be theirs. If, on the other hand, they do not, eternal death awaits
them.
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Responsorial Psalm: Psalm
50:8-9, 16bc-17, 21 and 23
R. (23b) To the upright I will show the saving power
of God.
“Not for your sacrifices do I
rebuke you,
for your burnt offerings are
before me always.
I take from your house no bullock,
no goats out of your fold.”
R. To the upright I will show the saving power of God.
“Why do you recite my
statutes,
and profess my covenant with
your mouth,
Though you hate discipline
and cast my words behind
you?”
R. To the upright I will show the saving power of God.
“When you do these things,
shall I be deaf to it?
Or do you think that I am
like yourself?
I will correct you by drawing
them up before your eyes.
He that offers praise as a
sacrifice glorifies me;
and to him that goes the
right way I will show the salvation of God.”
R. To the upright I will show the saving power of God.
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Commentary on Ps 50:8-9, 16bc-17, 21 and 23
Psalm 50 has what is known as a
“Prophetic Liturgy” structure. It was probably used as part of one of the
Hebrew feasts (most likely dealing with the renewal of the covenant, possibly
the Feast of Tabernacles). It is also considered a “covenant lawsuit,” that is
a lament against those who have violated God’s law and the covenant made with
the Lord upon which the law was based. Echoing the charges leveled against
Israel by the Prophet Isaiah (Isaiah
1:10-17), the psalmist condemns empty ritual and sacrifice not reflective
of external actions and internal faith.
The psalm is didactic. Although sacrifice is mentioned, it is more
the sincerity of those offerings in homage to God that is in question: “Why
do you recite my statutes, and profess my covenant with your mouth, though you
hate discipline and cast my words behind you?” The psalmist calls the
people to authentic action that will merit God’s salvation. God wants genuine
obedience and sincere praise. He rebukes the hypocritical worshiper. Used in
conjunction with 1
Samuel 15:16-23, we can see this as a pronouncement against Saul’s
rationalization about the will of God.
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Gospel: Matthew
23:1-12
Jesus spoke to the crowds and
to his disciples, saying,
“The scribes and the
Pharisees
have taken their seat on the
chair of Moses.
Therefore, do and observe all
things whatsoever they tell you,
but do not follow their
example.
For they preach but they do
not practice.
They tie up heavy burdens
hard to carry
and lay them on people’s
shoulders,
but they will not lift a
finger to move them.
All their works are performed
to be seen.
They widen their phylacteries
and lengthen their tassels.
They love places of honor at
banquets, seats of honor in synagogues,
greetings in marketplaces,
and the salutation ‘Rabbi.’
As for you, do not be called
‘Rabbi.’
You have but one teacher, and
you are all brothers.
Call no one on earth your
father;
you have but one Father in
heaven.
Do not be called ‘Master’;
you have but one master, the
Christ.
The greatest among you must
be your servant.
Whoever exalts himself will
be humbled;
but whoever humbles himself
will be exalted.”
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Commentary on Mt 23:1-12
This passage is the introduction
to the invective against the Scribes and Pharisees. It sets the stage for the
“Seven Woes” which follow in the chapter. St. Matthew uses Jesus' teaching
about the leaders of the Jewish faith as counter-examples of what the leaders
of the Christian faith must be like. The scribes and Pharisees lead from the
authority given by the Temple. According to the Gospel, they did not practice
what they taught and performed their worship for others to see rather than out
of true faith and worship of God.
St. Matthew continues the theme of authentic worship (that is,
worship that changes the actions of the faithful). The author gives us Jesus’
discourse that upholds the Law of Moses and, at the same time, chastises those
who misuse it. He describes in detail how the scribes burden the people with
ritual, but do not practice that same law. The complaint is twofold: first is
the rigor with which the law is interpreted (“They tie up heavy burdens hard
to carry and lay them on people’s shoulders”), and second is the hypocrisy
of the scribes and Pharisees: “All their works are performed to be seen”
(see also Matthew 6:1-8).
The selection promotes an interpretation of Christian leadership
which is one of humility and compassion rather than one of prideful
superiority. “These verses, warning against the use of various titles, are
addressed to the disciples alone. While only the title ‘Rabbi' has been said to
be used in addressing the scribes and Pharisees (Matthew 23:7), the implication
is that Father and ‘Master' also were. The prohibition of these titles to the
disciples suggests that their use was present in Matthew's church. The Matthean
Jesus forbids not only the titles but the spirit of superiority and pride that
is shown by their acceptance. Whoever exalts . . . will be exalted: cf Luke 14:11.”[4]
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Reflection:
Recall a time in your earlier
years when you got into a fight at school with a schoolmate or at home with one
of your siblings. The person in
authority brought you together with the person with whom you fought and said,
“Alright, I want you to say you’re sorry and be friends (or shake hands).” Depending upon the depth of the argument, or
the violence of the fight, and the authority figure commanding reconciliation,
we responded slowly or quickly with, “Okay, I’m sorry” (usually the most
insincere statement we could utter, again depending on the circumstances).
This example of insincere
actions is analogous to what sacred scripture addresses in the passages we are
given today. The Prophet Isaiah attacks
the Hebrews for their lack of true contrition.
And Jesus is going after the definition of holiness in the Gospel. He is attacking the Scribes and Pharisees for
their lack of understanding about what God wants from us.
A couple of times this Lenten
season we have heard this injunction, the first time on Ash Wednesday and again
more recently. What Jesus is trying to
get us to understand is the heart is more important than the rules. Remember how he praises the widow who gives
from her need, even though it’s less than the rich give. Remember how he has instructed us not to put
on airs when we pray or fast. It is
interior change that Christ wants from us.
In the first reading from
Isaiah, the Prophet is demanding repentance of the Hebrew people. That call comes to us coupled with Jesus
strongly rebuking the religious leaders of his day about exterior enhancements
(“All their works are performed to be seen. They
widen their phylacteries and lengthen their tassels.”)
If Jesus were here with us
today, what would he say about our practice of the faith he left for us? Would he sadly shake his head and say, “See
they fast, but they don’t really fast in their hearts.” Or, “See, they worship,
but it is out of obligation, not out of love for my father.” Or, “See how they
treat one another; is that the word I left them?” There is a great quote from Pope Francis who
says, speaking about penitence and the Lenten mission: “Let us not forget that
real poverty hurts: no self-denial is real without this dimension of penance. I
distrust a charity that costs nothing and does not hurt.”
Exterior change is easy. We can run down and get a haircut or buy new
clothes and we look like a different person.
Changing our interior attitudes is much more difficult and it shows on
the outside as well. Change on the
inside takes constant work. It happens
through conversations with God through his Son in Prayer. It happens by hanging around with the Saints
and trying to emulate them. (Don’t we
tell our children that who they spend time with will label them?) Who are we spending our time with, American
Idol or the Lord?
Today, while our prayer
continues to be sincere, we pledge also to act on our words. As a people of faith we will work diligently
to insure what we believe is how we are perceived by others.
Pax
[2]
The picture is “The Penitent Christian” Artist and Date not cited.
[3]
The readings are taken from the New American Bible with the exception of the
Psalm and its response which were developed by the International Committee for
English in Liturgy (ICEL). This re-publication is not authorized by USCCB and
is for private use only.
[4]
See NAB footnote on Matthew 23:8-12
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