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| “The Penitent Christian” Artist and Date not cited. |
Readings and Commentary:[3]
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
[1]
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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