 |
“St. Bernard” (detail)
by Georg Andreas Wasshuber, 1700s |
Readings
for Saturday of the Twentieth Week in Ordinary Time [1]
Readings
from the Jerusalem Bible [2]
Readings and Commentary: [3]
Reading
1: Ezekiel 43:1-7ab
The angel led me to the gate which faces the east,
and there I saw the glory of the God of Israel
coming from the east.
I heard a sound like the roaring of many waters,
and the earth shone with his glory.
The vision was like that which I had seen
when he came to destroy the city,
and like that which I had seen by the river Chebar.
I fell prone as the glory of the Lord entered the temple
by way of the gate which faces the east,
but spirit lifted me up and brought me to the inner court.
And I saw that the temple was filled with the glory of the Lord.
Then I heard someone speaking to me from the temple,
while the man stood beside me.
The voice said to me:
Son of man, this is where my throne shall be,
this is where I will set the soles of my feet;
here I will dwell among the children of Israel forever.
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Commentary on
Ez 43:1-7ab
This
is the climax of Ezekiel’s vision. He sees the restoration of the temple and
the return of God. He speaks from a period of exile in Babylon and envisions a
time when the temple will be rebuilt and God’s presence with his people will be
eternal. The prophet’s statement in v. 3: “The vision was like that which I
had seen when he came to destroy the city, and like that which I had seen by
the river Chebar,” is not like the one at the river Chebar (Ezekiel 1:1, 8-11). Rather
it is more like the vision in Ezekiel 9. [4] That which was destroyed will be
rebuilt; God’s salvation will be offered to the faithful who were defeated and
are without hope.
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Responsorial Psalm: Psalm 85:9ab and 10, 11-12,
13-14
R. (see 10b) The glory of the
Lord will dwell in our land.
I will hear what God proclaims;
the Lord –for he proclaims peace.
Near indeed is his salvation to those
who fear him,
glory dwelling in our land.
R. The glory of the Lord will dwell in our land.
Kindness and truth shall meet;
justice and peace shall kiss.
Truth shall spring out of the earth,
and justice shall look down from heaven.
R. The glory of the Lord will dwell in our land.
The Lord himself will give his benefits;
our land shall yield its increase.
Justice shall walk before him,
and salvation, along the way of his
steps.
R. The glory of the Lord will dwell in our land.
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Commentary on
Ps 85:9ab and 10, 11-12,
13-14
Psalm
85 is a communal lament that focuses on the woes of the nation. These strophes
reflect the joy of salvation at the restoration of the land following the
destruction of the temple and the Diaspora. Those faithful to God see the
reward: a land restored, justice returned, and the salvation of God.
CCC:
Ps 85:11 214; Ps
85:12 2795
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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.” [5]
CCC: Mt 23:9 2367; Mt 23:12 526
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Reflection:
St.
Matthew’s Gospel continues to support the idea that for the Christian, one’s
faith must be supported by actions that are in accordance with that belief, in
order for salvation (or justification) to be assured. In this Gospel, we see a
clearer definition about what those actions must be.
Clearly,
Jesus does not approve of the behavior of the Jewish leadership: the scribes
and the Pharisees, formal and informal leaders of the faith community. They
have, as a group, fallen into two traps. The first of these we will liken to
tai chi. Most people think of tai chi as a form of exercise that relaxes joints
and strengthens muscles. That’s what it is, but it came from the martial arts.
Kung fu was where it got its origins. Anyone who has studied martial arts like
kung fu, taekwondo, or karate has had to learn what are called “forms.” Forms
are set actions done in a specific order that help the student refine either
attack or defensive techniques. They are done vigorously, and require great
coordination, timing, and concentration. In taekwondo for instance, there are
nine forms to be learned that lead up to the student receiving a black belt
(meaning they have mastered the basics – there are a number of degrees above
that), and then additional forms to be created or learned as a person continues
toward mastery. Tai chi took the concept of forms and slowed them down to a
point where they no longer represent or train for combat but are done for the
sake of the form itself, in other words, it’s all for show, its original
purpose obscured or forgotten.
Does
that mean that tai chi has no benefits? Not at all, benefit can still be
derived from it, but if one is attacked, tai chi training is not likely to help
one defend oneself. The defensive
reflexes are not trained. In the same way, the leaders of the temple became so
focused on the rigorous “letter of the law” they forgot what the law as
intended to accomplish: behaviors that would lead to God’s Kingdom on earth.
The
second trap the scribes and Pharisees fell into was an all-too-human one. They
were given positions of authority, and because their own focus was on the
letter of the law, and they thought they had gotten so good at it, they assumed
that they should be honored for their attentiveness to the 613 commandments
that made up Mosaic Law. They saw their attention to detail as meriting them
special attention and places of honor. In a sense they became ornamental
without real purpose.
The
lessons we derive from this Scripture are compelling. First and foremost, we
must be constantly alert so that we do not become arrogant in our faith. We
must never focus so intensely on the precepts of the faith that we lose sight
of their practical application in the world around us. The first time that
happens we may find ourselves saying something like: “But St. Peter, I should
not have to spend that much time in purgatory, I prayed the rosary every day!”
Pax
[1]
The picture is “St. Bernard” (detail) by Georg Andreas Wasshuber, 1700s.
[2]
S.S. Commemoratio[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 republication is
not authorized by USCCB and is for private use only.[4]
Jerome Biblical Commentary, Prentice Hall, Inc., © 1968, 21:87, p. 363.
[5]
NAB footnote on Matthew 23:8-12.
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