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From the Navarre Bible commentary with RSV-CE text:
Continued on the post below…
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Study and Meditations on this Sunday's Scripture Readings: February 13, 2011
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- [23] So if you are offering your gift at the altar, and there remember that your brother has something against you, [24] leave your gift there before the altar and go; first to be reconciled to your brother, and then come and offer your gift. [25] Make friends quickly with your accuser, while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison; [26] truly, I say to you, you will never get out till you have paid the last penny.*
**23-24. **Here our Lord deals with certain Jewish practices of His time, and in doing so gives us perennial moral teaching of the highest order. Christians, of course, do not follow these Jewish ritual practices; to keep our Lord’s commandment we have ways and means given us by Christ Himself. Specifically, in the New and definitive Covenant founded by Christ, being reconciled involves going to the Sacrament of Penance. In this Sacrament the faithful “obtain pardon from God’s mercy for the offense committed against Him, and are, at the same time, reconciled with the Church which they have wounded by their sins” (“Lumen Gentium”, 11).
In the New Testament, the greatest of all offerings is the Eucharist. Although one has a duty to go to Mass on Sundays and Holy Days of Obligation, an essential condition before receiving Holy Communion is that one be in the state of grace.
It is not our Lord’s intention here to give love of neighbor priority over love of God. There is an order of charity: “You shall love the Lord your God with all your heart, with all your soul and with all your strength. This is the great and first commandment” (Matthew 22:37-38). Love of one’s neighbor, which is the second commandment in order of importance (cf. Matthew 22:39), derives its meaning from the first. Brotherhood without parenthood is inconceivable. An offense against charity is, above all, an offense against God.
Note on Matthew 5:6 states:
- The notion of righteousness (or justice) in Holy Scripture is an essentially religious one (cf. notes on Matthew 1:19 and 3:15; Romans 1:17; 1:18-32; 3:21-22 and 24). A righteous person is one who sincerely strives to do the Will of God, which is discovered in the commandments, in one’s duties of state in life and through one’s life of prayer. Thus, righteousness, in the language of the Bible, is the same as what nowadays is usually called “holiness” (1 John 2:29; 3:7-10; Revelations 22:11; Genesis 15:6; Deuteronomy 9:4).]
[27] "You have heard that it was said, `You shall not commit adultery.’ [28] But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart. [29] If your right eye causes you to sin, pluck it out and throw it away; it is better that you lose one of your members than that your whole body be thrown into hell. [30] And if your right hand causes you to sin, cut it off and throw it away; it is better that you lose one of your members than that your whole body go into hell.
**27-30. **This refers to a sinful glance at any woman, be she married or not. Our Lord fills out the precepts of the Old Law, where only adultery and the coveting of one’s neighbor’s wife were considered sinful.
“Lustfully”: feeling is one thing, consenting another. Consent presupposes that one realizes the evil of these actions (looking, imagining, having impure thoughts) and freely engages in them.
Prohibition of vices always implies a positive aspect–the contrary virtue. Holy purity, like every other virtue, is something eminently positive; it derives from the First Commandment and is also directed to it: “You shall love the Lord your God WITH ALL your heart, WITH ALL your soul, and WITH ALL your mind” (Matthew 22:37). “Purity is a consequence of the love that prompts us to commit to Christ our soul and body, our faculties and senses. It is not something negative; it is a joyful affirmation” ([St] J. Escriva, “Christ Is Passing By”, 5). This virtue demands that we use all the resources available to us, to the point of heroism if necessary.
“Right eye”, “right hand”, refers to whatever we value most. Our Lord lays it on the line and it not exaggerating. He obviously does not mean that we should physically mutilate ourselves, but that we should fight hard without making any concessions, being ready to sacrifice anything which clearly could put us in the way of offending God. Jesus’ graphic words particularly warn us about one of the most common occasions of sin, reminding us of how careful we need to be guarding our sight. King David, by indulging his curiosity, went on to commit adultery and crime. He later wept over his sins and led a holy life in the presence of God (cf. 2 Samuel 11 and 12).
Continued on the post below…"The eyes! Through them many iniquities enter the soul. So many experiences like David’s!–If you guard your sight you will have assured the guard of your heart: ([St] J. Escriva, “The Way”, 183).
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Among the ascetical methods of protecting the virtue of holy purity are: frequent Confession and Communion; devotion to our Lady; a spirit of prayer and mortification; guarding of the senses; flight from occasions of sin; and striving to avoid idleness by always being engaged in doing useful things. There are two further means which are particularly relevant today: “Decorum and modesty are younger brothers of purity” ([St] J. Escriva, “The Way”, 128). Decorum and modesty are a sign of good taste, of respect for others and of human and Christian dignity. To act in accord with this teaching of our Lord, the Christian has to row against the current in a paganized environment and bring his influence for good to bear on it.
“There is need for a crusade of manliness and purity to counteract and undo the savage work of those who think that man is a beast. And that crusade is a matter for you” ([St] J. Escriva, “The Way”, 121).
[31] “It was also said, `Whoever divorces his wife, let him give her a certificate of divorce.’ [32] But I say to you that every one who divorces his wife, except on the ground of unchastity, makes her an adulteress; and whoever marries a divorced woman commits adultery.”*
**31-32. **The Law of Moses (Deuteronomy 24:1), which was laid down in ancient times, had tolerated divorce due to the hardness of heart of the early Hebrews. But it had not specified clearly the grounds on which divorce might be obtained. The rabbis worked out different sorts of interpretations, depending on which school they belonged to–solutions ranging from very lax to quite rigid. In all cases, only husband could repudiate wife, not vice-versa. A woman’s inferior position was eased somewhat by the device of a written document whereby the husband freed the repudiated woman to marry again if she wished. Against these rabbinical interpretations, Jesus re-establishes the original indissolubility of marriage as God instituted it (Genesis 1:27; 2:24; cf. Matthew 19:4-6; Ephesians 1:31; 1 Corinthians 7:10).
[The RSVCE carries a note which reads: “unchastity”: The Greek word used here appears to refer to marriages which were not legally marriages, because they were within the forbidden degrees of consanguinity (Leviticus 18:6-16) or contracted with a Gentile. The phrase “except on the ground of unchastity” does not occur in the parallel passage in Luke 16:18. See also Matthew 19:9 (Mark 10:11-12), and especially 1 Corinthians 7:10-11, which shows that the prohibition is unconditional.] The phrase, “except on the ground of unchastity”, should not be taken as indicating an exception to the principle of absolute indissolubility of marriage which Jesus has just re-established. It is almost certain that the phrase refers to unions accepted as marriage among some pagan people, but prohibited as incestuous in the Mosaic Law (cf. Leviticus 18) and in rabbinical tradition. The reference, then, is to unions radically invalid because of some impediment. When persons in this position were converted to the True Faith, it was not that their union could be dissolved; it was declared that they had never in fact been joined in true marriage. Therefore, this phrase does not do against the indissolubility of marriage, but rather reaffirms it.
On the basis of Jesus’ teaching and guided by the Holy Spirit, the Church has ruled that in the specially grave case of adultery it is permissible for a married couple to separate, but without the marriage bond being dissolved; therefore, neither party may contract a new marriage.
The indissolubility of marriage was unhesitatingly taught by the Church from the very beginning; she demanded practical and legal recognition of this doctrine, expounded with full authority by Jesus (Matthew 19:3-9; Mark 10:1-12; Luke 16:18) and by the Apostles (1 Corinthians 6:16; 7:10-11; 39; Romans 7:2-3; Ephesians 5:31f). Here, for example, are just a few texts from the Magisterium on this subject:
Continued on the next post…“Three blessings are ascribed to matrimony …]. The third is the indissolubility of matrimony–indissoluble because it signifies the indivisible union of Christ with the Church. Although a separation from bed may be permitted by reason of marital infidelity, nevertheless it is not permitted to contract another matrimony since the bond of a marriage lawfully contracted is perpetual” (Council of Florence, “Pro Armeniis”).
*
[33] “Again you have heard that it was said to the men of old,You shall not swear falsely, but shall perform to the Lord what you have sworn.' [34] But I say to you, Do not swear at all, either by Heaven, for it is the throne of God, [35] or by the earth, for it is His footstool, or by Jerusalem, for it is the city of the great King. [36] And do not swear by your head, for you cannot make one hair white or black. [37] Let what you say be simply,Yes’ or `No’; anything more than this comes from evil.”*
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**33-37. **The Law of Moses absolutely prohibited perjury or violation of oaths (Exodus 20:7; Numbers 30:3; Deuteronomy 23:22). In Christ’s time, the making of sworn statements was so frequent and the casuistry surrounding them so intricate that the practice was being grossly abused. Some rabbinical documents of the time show that oaths were taken for quite unimportant reasons. Parallel to this abuse of oath-taking there arose no less ridiculous abuses to justify non-fulfillment of oaths. All this meant great disrespect for the name of God. However, we do know from Sacred Scripture that oath-taking is lawful and good in certain circumstances: "If you swear, `As the Lord lives’, in truth, in justice, and in uprightness, then nations shall bless themselves in Him, and in Him shall they glory (Jeremiah 4:2).
Jesus here lays down the criterion which His disciples must apply in this connection. It is based on re-establishing, among married people, mutual trust, nobility and sincerity. The devil is “the father of lies” (John 8:44). Therefore, Christ’s Church must teach that human relationships cannot be based on deceit and insincerity. God is truth, and the children of the Kingdom must, therefore, base mutual relationships on truth. Jesus concludes by praising sincerity. Throughout His teaching He identifies hypocrisy as one of the main vices to be combated (cf., e.g., Matthew 23:13-32), and sincerity as one of the finest virtues (cf. John 1:47).
Among the ascetical methods of protecting the virtue of holy purity are: frequent Confession and Communion; devotion to our Lady; a spirit of prayer and mortification; guarding of the senses; flight from occasions of sin; and striving to avoid idleness by always being engaged in doing useful things. There are two further means which are particularly relevant today: “Decorum and modesty are younger brothers of purity” ([St] J. Escriva, “The Way”, 128). Decorum and modesty are a sign of good taste, of respect for others and of human and Christian dignity. To act in accord with this teaching of our Lord, the Christian has to row against the current in a paganized environment and bring his influence for good to bear on it.
“There is need for a crusade of manliness and purity to counteract and undo the savage work of those who think that man is a beast. And that crusade is a matter for you” ([St] J. Escriva, “The Way”, 121).
[31] “It was also said, `Whoever divorces his wife, let him give her a certificate of divorce.’ [32] But I say to you that every one who divorces his wife, except on the ground of unchastity, makes her an adulteress; and whoever marries a divorced woman commits adultery.”*
Concluded on the next post…**31-32. **The Law of Moses (Deuteronomy 24:1), which was laid down in ancient times, had tolerated divorce due to the hardness of heart of the early Hebrews. But it had not specified clearly the grounds on which divorce might be obtained. The rabbis worked out different sorts of interpretations, depending on which school they belonged to–solutions ranging from very lax to quite rigid. In all cases, only husband could repudiate wife, not vice-versa. A woman’s inferior position was eased somewhat by the device of a written document whereby the husband freed the repudiated woman to marry again if she wished. Against these rabbinical interpretations, Jesus re-establishes the original indissolubility of marriage as God instituted it (Genesis 1:27; 2:24; cf. Matthew 19:4-6; Ephesians 1:31; 1 Corinthians 7:10).
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[The RSVCE carries a note which reads: “unchastity”: The Greek word used here appears to refer to marriages which were not legally marriages, because they were within the forbidden degrees of consanguinity (Leviticus 18:6-16) or contracted with a Gentile. The phrase “except on the ground of unchastity” does not occur in the parallel passage in Luke 16:18. See also Matthew 19:9 (Mark 10:11-12), and especially 1 Corinthians 7:10-11, which shows that the prohibition is unconditional.] The phrase, “except on the ground of unchastity”, should not be taken as indicating an exception to the principle of absolute indissolubility of marriage which Jesus has just re-established. It is almost certain that the phrase refers to unions accepted as marriage among some pagan people, but prohibited as incestuous in the Mosaic Law (cf. Leviticus 18) and in rabbinical tradition. The reference, then, is to unions radically invalid because of some impediment. When persons in this position were converted to the True Faith, it was not that their union could be dissolved; it was declared that they had never in fact been joined in true marriage. Therefore, this phrase does not do against the indissolubility of marriage, but rather reaffirms it.
On the basis of Jesus’ teaching and guided by the Holy Spirit, the Church has ruled that in the specially grave case of adultery it is permissible for a married couple to separate, but without the marriage bond being dissolved; therefore, neither party may contract a new marriage.
The indissolubility of marriage was unhesitatingly taught by the Church from the very beginning; she demanded practical and legal recognition of this doctrine, expounded with full authority by Jesus (Matthew 19:3-9; Mark 10:1-12; Luke 16:18) and by the Apostles (1 Corinthians 6:16; 7:10-11; 39; Romans 7:2-3; Ephesians 5:31f). Here, for example, are just a few texts from the Magisterium on this subject:
“Three blessings are ascribed to matrimony …]. The third is the indissolubility of matrimony–indissoluble because it signifies the indivisible union of Christ with the Church. Although a separation from bed may be permitted by reason of marital infidelity, nevertheless it is not permitted to contract another matrimony since the bond of a marriage lawfully contracted is perpetual” (Council of Florence, “Pro Armeniis”).
*
[33] “Again you have heard that it was said to the men of old,You shall not swear falsely, but shall perform to the Lord what you have sworn.' [34] But I say to you, Do not swear at all, either by Heaven, for it is the throne of God, [35] or by the earth, for it is His footstool, or by Jerusalem, for it is the city of the great King. [36] And do not swear by your head, for you cannot make one hair white or black. [37] Let what you say be simply,Yes’ or `No’; anything more than this comes from evil.”*
**33-37. **The Law of Moses absolutely prohibited perjury or violation of oaths (Exodus 20:7; Numbers 30:3; Deuteronomy 23:22). In Christ’s time, the making of sworn statements was so frequent and the casuistry surrounding them so intricate that the practice was being grossly abused. Some rabbinical documents of the time show that oaths were taken for quite unimportant reasons. Parallel to this abuse of oath-taking there arose no less ridiculous abuses to justify non-fulfillment of oaths. All this meant great disrespect for the name of God. However, we do know from Sacred Scripture that oath-taking is lawful and good in certain circumstances: "If you swear, `As the Lord lives’, in truth, in justice, and in uprightness, then nations shall bless themselves in Him, and in Him shall they glory (Jeremiah 4:2).
Jesus here lays down the criterion which His disciples must apply in this connection. It is based on re-establishing, among married people, mutual trust, nobility and sincerity. The devil is “the father of lies” (John 8:44). Therefore, Christ’s Church must teach that human relationships cannot be based on deceit and insincerity. God is truth, and the children of the Kingdom must, therefore, base mutual relationships on truth. Jesus concludes by praising sincerity. Throughout His teaching He identifies hypocrisy as one of the main vices to be combated (cf., e.g., Matthew 23:13-32), and sincerity as one of the finest virtues (cf. John 1:47).
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Other thoughts and comments on the Gospel Reading:
**17 "Do not think that I have come to abolish the law or the prophets. I have come not to abolish but to fulfill: **It was not the mission of Jesus to annul (break down, as in a camp) the Law and the prophets (these two words, “Law” and “prophets” were often used to designate the whole collection of the books of the Old Testament), His mission is to fulfill them. “Fulfill” means to bring the Law to perfection, to give it that finality the Pharisees believed it possessed. Jesus affirms indirectly that the Law is imperfect, unfinished; He will perfect and finish it. In popular messianism the Messiah had a relation to the Law, but it was not a relation of bringing the Law to completeness. Jesus affirms the enduring, even eternal reality of the Law that we find affirmed in rabbinical writings; but it is the finished and perfect Law that endures, not the Law of Moses with its explanatory oral teachings.
**
18 Amen, I say to you: **“Amen” is a solemn oath that the truth is being told.
until heaven and earth pass away, not the smallest letter: The Hebrew consonant yodh , the smallest of the 22 consonants in the square Hebrew script (a jot).
**
or the smallest part of a letter: Literally, “little horn”. Probably the small decorative mark added to many Hebrew consonants in the square script (a tittle).
**
will pass from the law, until all things have taken place: The Law will not pass until it has been finished and perfected by the messianic work of Jesus.
**
19 Therefore, whoever breaks one of the least of these commandments and teaches others to do so will be called least in the kingdom of heaven. But whoever obeys and teaches these commandments will be called greatest in the kingdom of heaven: Jesus accepts the rabbinical distinction between “heavy” and “light” commandments; the rabbis counted 613 distinct precepts in the Pentateuch and classified them along with their seriousness. The non-observance by Jesus of the traditional Sabbath ordinances and of the laws of Levitical cleanliness was a frequent source of controversy. Jesus is not recommending here that which He repudiated in teaching and practice. Jesus’ statement here is addressed to those who teach strict observance but do not practice it (see Matthew 15:3-6; 23:16-26). The Law that the disciples are to do and teach is the perfect and complete law as fulfilled by Christ. Observance of the Law and traditions will secure the righteousness of the scribes and Pharisees; it is a submission to the will of God that goes beyond the observance of the Law.
**
20 I tell you: In each of the six examples in scripture (four of which we hear today), the statement of the Law is directly opposed by the pronouncement of Jesus.
Continued on the next post…**unless your righteousness surpasses that of the scribes and Pharisees, you will not enter into the kingdom of heaven: **The scribes and Pharisees were most rigorous in their external observance of the law of Moses, but this observance of the law lacked true sincerity of heart, and was not done out of charity. They sought the praise of their fellowman, and thus spoils all their good actions (see the parable of the Pharisee and the publican in the temple, Lk. 18: 10-14). Christ tells his disciples and followers that their observance, their religion, must be better than that—they must obey God’s commands out of love and true sincerity, or they will not be worthy of heaven.
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21 "You have heard that it was said to your ancestors, ‘You shall not kill; and whoever kills will be liable to judgment.’: The commandment is quoted according to Exodus 20:15 and Deuteronomy 5:18. The added statement concerning the judgment is not a quotation from the Old Testament, but judicial processes for murder are mentioned (see Exodus 21:22; Numbers 35:16-33). Jesus does not distinguish between willful murder and casual homicide, for accidental homicide does not fall under moral consideration.
Our Lord not only confirms this commandment but adds to it. Murder begins in the mind. Anger unchecked, or worse still, nourished with brooding over one’s real or imaginary injuries, can and often does lead to murder.
22 But I say to you, whoever is angry with his brother will be liable to judgment, and whoever says to his brother, ‘Raqa,’ will be answerable to the Sanhedrin, and whoever says, ‘You fool,’ will be liable to fiery Gehenna: Here we see an escalating hostility toward one’s brother. It begins with unchecked anger. “Raqa” is an obscure Aramean term of mild contempt. To call someone a “fool”, on the other hand is much more serious, as in the Old Testament, to be a “fool” was to be equated with being a godless, lawless person (see Psalm 14:1, 53:1; Prov 1:7; Jeremiah 4:22). Thus, in using this term, one is in danger of passing judgment upon others.
What Jesus prohibits is not murder but anger; and the mere feeling of anger is liable to the court’s judgment. Anger is not the object of legal action. Jesus rather means that anger, the passion that impels to murder, is as guilty an action as murder itself. Jesus strengthens the prohibition of murder by going to the very roots of mutual dislike.
23 Therefore, if you bring your gift to the altar, and there recall that your brother has anything against you,
**24 leave your gift there at the altar, go first and be reconciled with your brother, and then come and offer your gift: **Should men yield to anger, which is conceived as unavoidable, the sacred duty of reconciliation arises and that duty is urgent. Worship was to a Jew the most sacred action in which a man could engage, but worship must be postponed for reconciliation. It is irrelevant to the duty of reconciliation who started the quarrel.
25 Settle with your opponent quickly while on the way to court with him. Otherwise your opponent will hand you over to the judge, and the judge will hand you over to the guard, and you will be thrown into prison.
**26 Amen, I say to you, you will not be released until you have paid the last penny: **Matthew here has taken the case out of the courtroom and has given it an eschatological overtone which adds to the severity of the commandment.
Continued on the next post…**27 "You have heard that it was said, ‘You shall not commit adultery.’: **The commandment is quoted according to Exodus 20:13 and Deuteronomy 5:17. Jesus does not attend to the penalties prescribed in the Law for adultery, which was normally a capital crime (Deuteronomy 22:22). Neither does He mention illicit sexual relations that are not adulterous, although these are treated in the Law.
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28 But I say to you, everyone who looks at a woman with lust has already committed adultery with her in his heart: As in the discussion of murder, the supreme offense is taken as the point beyond which Jesus advances. The statement is brief—the gaze of lustful desire is as guilty as the adulterous action. The restatement of the Law is directed again at the root of the impulse. Again he stresses the need for internal self-restraint. Lustful thoughts, looks and desires, will not always lead to an external act, but they are already sinful in themselves and are conducive to the external act.
29 If your right eye causes you to sin, tear it out and throw it away. It is better for you to lose one of your members than to have your whole body thrown into Gehenna.
30 And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one of your members than to have your whole body go into Gehenna: This obviously is not meant to be taken literally—the logic of one’s decisions and moral choices is important. It is better to sacrifice a part of one’s moral freedom than to lose the whole.
**31 "It was also said, ‘Whoever divorces his wife must give her a bill of divorce.’: **The statement of the Law is a very loose paraphrase and compendium of Deuteronomy 24:1, omitting the phrases that deal with the occasion of divorce. The law of Deuteronomy actually deals only indirectly with divorce: its object is the prohibition of the reunion of partners after divorce.
**32 But I say to you, whoever divorces his wife (unless the marriage is unlawful) causes her to commit adultery, and whoever marries a divorced woman commits adultery: **In Mark and Luke, the clarity is undisputed—Jesus simply forbids divorce entirely. Mark’s formula reflects Roman law which allowed the wife to institute divorce; Matthew and Luke allude to the Jewish practice, in which only the husband could divorce.
This exception clause (“lewd conduct is a separate case” in some translations) is universally regarded as an expansion of the original form. Many interpreters and the Greek church understand it as permission of divorce for adultery—but this is so plainly out of harmony with Mark and Luke that it seems improbable. One commentator has suggested that the Hebrew word *zenut *would be translated into Greek as *porneia *and would thus designate an unlawful union of concubinage. Then the sentence would literally read “Every one who sends away his woman (except in the case of concubinage) makes her commit adultery.”
**33 "Again you have heard that it was said to your ancestors, ‘Do not take a false oath, but make good to the Lord all that you vow.’: **The statement of the Law is not a direct quotation, but a paraphrase of such passages as Exodus 20:7; Leviticus 19:12; Numbers 30:3; Deuteronomy 23:22.
**
34 But I say to you, do not swear at all; not by heaven, for it is God’s throne: **In particular, Jesus forbids the type of evasion that substitutes for the Divine Name something less sacred. If a sacred object is mentioned in an oath, it is as if the divine name is being used.
**
35 nor by the earth, for it is his footstool; nor by Jerusalem, for it is the city of the great King.
36 Do not swear by your head, for you cannot make a single hair white or black.**
**37 Let your ‘Yes’ mean ‘Yes,’ and your ‘No’ mean ‘No.’ Anything more is from the evil one: **The necessity of an oath is a reflection of the evil condition of man, exhibiting both his tendency to lie, against which the oath is thought to protect, and his distrust of his fellow man. Calling God as a witness that what one says is true, when it is not, or as a guarantor of one’s false promise or vow, is a direct and serious insult to the God of truth and justice. Christ demands more. One should be so truthful, and so faithful in keeping one’s promises, that to swear by God should not be necessary. A yes or a no, a simple promise, should be enough if one is honest with God, with his neighbor, and with his own conscience. It is better to be known as an honest person who never lies so that no oath is ever needed.
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Some questions on the Gospel Reading for personal study and meditation:
Code:* In the Gospel, what attitude to you think Jesus wants you to take regarding the observance of his law (Mt 5:17-20)? How can your righteousness exceed that of the scribes and the Pharisees?
Code:* How much do you struggle with anger and unforgiveness (verses 21-26)? How does this affect the quality of the service and worship you offer to God? How can you offer a more pure worship to God?
Code:* If you are married, how well does your marriage mirror Jesus’ high standard for the state of holy matrimony (verses 27-32)? How can you sharpen that image? If you are not married, how can you help and encourage those near you who are married to have holier, more godly, marriages?
Code:* Oaths and vows are an important part of any civil society. In your private life, however, do you feel it necessary to bolster your word with a private oath? What is the standard of personal integrity that Jesus wants his disciples to have (verses 33-37)? How can you maintain that standard?
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A meditation on the Gospel Reading for practical application from Catholic Matters:
APPLICATION: In this Sermon on the Mount, we have various sayings of Christ, actually spoken on different occasions. Matthew, in his systematic manner, has gathered these sayings into one continuous discourse here. This makes it easier for his readers, who were Jewish converts, to grasp the new order of salvation as inaugurated by Christ. They knew the ten commandments, but they knew them as their rabbis had taught them. These rabbis, for the most part Pharisees, put all the stress on the letter of the law and on its external observance. Christ’s opening statement, that the attitude of his followers towards the commandments (and other precepts of the law) must be different, and superior to that of the scribes and Pharisees, clearly indicates how Christianity must differ from, and supersede, Judaism.
Christ is not abolishing the ten commandments, but he is demanding of his followers a more perfect, a more sincere, fulfillment of them. The whole moral value of any legal observance (the Mosaic law included), comes from the interior disposition of him who observes or keeps the law. No man serves or honors God by any exterior acts, be they ever so arduous or continuous, unless these acts proceed from an intention and a will to honor and please God. This is the charter, the constitution, of the new law, Christianity. The old law is not abolished, but deepened and given a new life.
Avoiding murder therefore is not enough; the true Christian must remove any inclination to murder by building up true, brotherly love for all men in his heart.
We must not only not injure our neighbor or fellowman in his person, or in his character, but we must be ever ready to help him and prevent injury to him, whenever and wherever we can. We must not only not commit adultery, but must also develop a Christian respect and esteem for purity, the virtue which will preserve us not only from adultery but even from thoughts of adultery, or any other abuse of our sexual gifts given us by God for his sublime purpose.
We must be truthful always, and men of our word. This virtue is not only necessary for man’s salvation, but is the basis of rational intercourse between men in civilized society. While our civil courts still deem it necessary to impose oaths on contestants and witnesses (since they have, unfortunately, to take account of the liars and deceivers who still are a menace to society), the truthful man need not be afraid of insulting or dishonoring God by calling him as his guarantor, if asked to do so.
True and loyal service of God therefore begins in the heart and has its value from this interior disposition. Keeping the ten commandments is our way of proving to God that we are grateful, obedient and loyal to him who gave us all we have and who has promised us future gifts infinitely greater still. And just as our love for God is proved by our true love for our neighbor, so the last seven of the commandments impose on us obligations regarding our neighbor. It is only by fulfilling these seven that we can fulfill the first three which govern our relations with God.
This truth is expressed by our Lord in the words: It you are offering your gift at the altar, and remember that your brother has something against you, leave your gift there . . . first be reconciled to your brother and then come and offer your gift.
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From the Daily Scripture Readings and Meditation web site:
**"He who does the commandments and teaches them shall be called great”
Scripture: **Matthew 5:17-37.
**Meditation: **Why do people tend to view the “law of God” negatively rather than positively? Jesus’ attitude towards the law of God can be summed up in the great prayer of Psalm 119: “Oh, how I love your law! It is my meditation all the day.” For the people of Israel the “law” could refer to the ten commandments or to the five Books of Moses, called the Pentateuch, which explain the commandments and ordinances of God for his people. The “law” also referred to the whole teaching or way of life which God gave to his people. The Jews in Jesus’ time also used it as a description of the oral or scribal law. Needless to say, the scribes added many more things to the law than God intended. That is why Jesus often condemned the scribal law. It placed burdens on people which God had not intended. Jesus, however, made it very clear that the essence of God’s law – his commandments and way of life, must be fulfilled. The law of God is truth and when we live according to that truth it produces the fruits of righteousness, holiness, peace, and joy.
Concluded on the post below…Jesus taught reverence for God’s law – reverence for God himself, for the Lord’s Day, reverence or respect for parents, respect for life, for property, for another person’s good name, respect for oneself and for one’s neighbor lest wrong or hurtful desires master us. Reverence and respect for God’s commandments teach us the way of love – love of God and love of neighbor. What is impossible to men and women is possible to God and those who have faith in God. God gives us the grace to love as he loves, to forgive as he forgives, to think as he thinks, and to act as he acts. The Lord loves righteousness and hates wickedness. As his followers we must love his commandments and hate every form of sin. Do you love the commands of the Lord?
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Are you ever driven by anger, rage, or revenge? The first person to hate his brother was Cain. God warned Cain: ‘Why are you angry? …Sin in couching at the door; it’s desire is for you, but you must master it (Genesis 4:6-7). Sin doesn’t just happen to us; it first grows as a tiny seed in our heart. Unless it is uprooted, by God’s grace, it grows like a weed and chokes the vine and all its fruit. Jesus addressed the issue of keeping the commandments with his disciples. The scribes and Pharisees equated righteousness with satisfying the outward observance of the law. Jesus showed them how short they had come. Jesus points to the heart as the seat of desire and choice. Unless evil and forbidden desires are eradicated, the heart will be corrupted. Jesus points to forbidden anger with one’s brother. This is a selfish anger that broods and is long-lived, that nurses a grudge and keeps wrath warm, and that refuses to die. Harboring anger in the heart as well as anger in speech and action are equally forbidden by God.
What is the antidote to anger and rage? Mercy, kindness, and forbearance spring from a heart full of love and forgiveness. God has forgiven us and he calls us to extend mercy and forgiveness towards those who cause us grief and harm. In the cross of Jesus we see the supreme example of love and forgiveness and the power of goodness for overcoming evil. Only God’s love and grace can set our hearts and minds free from the tyranny of wounded pride and spiteful revenge. Do you harbor any anger towards another person? And are you quick to be reconciled when a rupture has been caused in your relationships? Ask God to set you free and to fill your heart and mind with his love and goodness. Paul the Apostle reminds us that “God’s love has been poured into our hearts through the Holy Spirit which has been given to us” (Romans 5:5). Through the grace and help of the Holy Spirit we can overcome malice with good, hatred with kindness, and injury with pardon.
What does Jesus mean when he says “pluck out your eye “ or “cut off your hand and throw it away” if it leads you to sin? Is he exaggerating here? Jesus used forceful language to urge his disciples to choose for life – an enduring life of joy and happiness with God – rather than for death – an unending death and total separation from a community of love, peace, joy and friendship with God. Jesus set before his disciples the one goal in life that is worth any sacrifice and that goal is the conformity of our will with God and what he desires for our well-being and happiness with him. Just as a doctor might remove some part of the body, such as a diseased limb, in order to preserve the life of the whole body, so we must be ready to part with anything that causes us to sin and which inevitably leads to spiritual death.
Jesus warns us of the terrible responsibility that we must set no stumbling block in the way of another, that is, not give offense or bad example that might lead another to sin. The young in faith are especially vulnerable to the bad example of those who should be passing on the faith. Jesus teaches that righteousness involves responding to every situation in life in a way that fulfill’s God’s law, not just externally but internally as well. Jesus says that evil desires spring from the heart. That is why the sin of adultery must first be dealt with in the heart, the place not only of the emotions, but the mind, will, thought, and intentions as well. God’s intention and ideal from the beginning was for man and woman to be indissolubly united in marriage as “one flesh” (see Genesis 2:23-24). That ideal is found in the unbreakable union of Adam and Eve. They were created for each other and for no one else. They are the pattern and symbol for all who were to come. Moses permitted divorce as a concession in view of a lost ideal (see Mark 10:2-9). Jesus sets the high ideal of the married state before those who are willing to accept his commands. Jesus gives the grace and power of his Holy Spirit to those who seek to follow his way of holiness in their state of life – whether married or single. If we want to live righteously as God desires for us, then we must know and understand the intention of God’s commands for us, and decide in our heart to obey the Lord. Through the gift and working of the Holy Spirit, the Lord writes his law on our hearts and gives us his power to live his way of righteousness and holiness. Do you trust in God’s love and allow his Holy Spirit to fill you with a thirst for holiness and righteousness in every area of your life?
*“Lord Jesus, grant this day, to direct and sanctify, to rule and govern our hearts and bodies, so that all our thoughts, words and deeds may be according to your Father’s law and thus may we be saved and protected through your mighty help.” *
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From Dr. Scott Hahn at the St. Paul Center for Biblical Theology:
Affair of the Heart
Jesus tells us in the Gospel this week that he has come not to abolish but to “fulfill” the Law of Moses and the teachings of the prophets.
His Gospel reveals the deeper meaning and purpose of the Ten Commandments and the moral Law of the Old Testament. But his Gospel also transcends the Law. He demands a morality far greater than that accomplished by the most pious of Jews, the scribes and Pharisees.
Outward observance of the Law is not enough. It is not enough that we do not murder, commit adultery, divorce, or lie.
The law of the new covenant is a law that God writes on the heart (see Jer. 31:31–34). The heart is the seat of our motivations, the place from which our words and actions proceed (see Matt. 6:21; 15:18–20).
Jesus this week calls us to train our hearts, to master our passions and emotions. And Jesus demands the full obedience of our hearts (see Rom. 6:17). He calls us to love God with all our hearts, and to do his will from the heart (see Matt. 22:37; Eph. 6:6)
God never asks more of us than we are capable. That is the message of this week’s First Reading. It is up to us to choose life over death, to choose the waters of eternal life over the fires of ungodliness and sin.
By his life, death, and resurrection, Jesus has shown us that it is possible to keep his commandments. In baptism, he has given us his Spirit that his Law might be fulfilled in us (Rom. 8:4).
The wisdom of the Gospel surpasses all the wisdom of this age that is passing away, St. Paul tells us in the Epistle. The revelation of this wisdom fulfills God’s plan from before all ages.
Let us trust in this wisdom, and live by his Kingdom law.
As we do in this week’s Psalm, let us pray that we grow in being better able to live his Gospel, and to seek the Father with all our heart.
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From “The Word Among Us” online magazine:
*“Unless your righteousness surpasses that of the scribes and Pharisees, you will not enter into the kingdom of heaven.” *(Matthew 5:20)
What a burden! Or at least that’s how Jesus’ words here sound at first. After all, we all know how rigorous the scribes and Pharisees were at keeping the Law of Moses. Do we have to do even better than them if we want to get into heaven?
Well, yes and no. On the one hand, Jesus does have high expectations for us. He does want us to be holy as he is holy. But on the other hand, he has made it possible for us to attain this very high calling— through his death and resurrection. He has given us his own body and blood in the Eucharist. He has given us the gift of reconciliation. And even more, he has given us his own Holy Spirit.
This is why the gospel is such good news. Yes, the standards are high, but so too is the grace. It really is possible to live a life of righteousness and love. It really is possible to be heroes and heroines of Christ in the world!
Don’t be afraid to embrace your calling. The world is waiting for the witness that only you can give. It’s waiting for people who are willing and able to rise above the temptations that beset all of us. It’s waiting for men and women who manifest the joy, the confidence, and the freedom of children of God. You don’t have to be perfect; you just have to try your best to surrender to the Spirit. Jesus will take care of the rest.
Jesus is waiting, too. He is waiting to shower you with all the blessings and grace he has in store for you. He is eager to pour his Spirit into you and to watch the kind of effect you have on the world around you. You really can change the world!
Questions for Reflection or Group Discussion“Jesus, I surrender my life to you. Come and fill me with your Spirit. Lord, transform my heart so that I can live out your high and noble calling.”
- In the first reading, we hear these words: “The eyes of God are on those who fear him.” What do you believe it means to fear God? What role does godly fear play in how you live your life?
- The first reading also speaks of the free will God has given men— to obey or disobey him, to trust him or reject him, to choose life or death, and to choose good or evil. Why do you think human free will is such an important part of God’s plan for us?
- The responsorial psalm speaks of those who obey God’s commandments and seek the Lord with all their hearts. Why is seeking the Lord with all your heart so important in obeying God’s commandments? What steps can you take to seek the Lord more diligently and “with all your heart”?
- The second reading reminds us that God has chosen to reveal his wisdom to us so we can speak it to others? Do you believe this? How well are you doing in speaking God’s wisdom to others? How can you do better?
- In the Gospel, Jesus presents to his disciples (and to us) a set of commandments and standards that far exceed even the Ten Commandments. Do you believe that with God’s grace, the power of the Spirit, and the power of the cross and name of Jesus it is possible to live a life in accordance with these commandments and standards. Why or why not?
- In the meditation, we hear these words: “Don’t be afraid to embrace your calling. The world is waiting for the witness that only you can give.” What is your reaction to these words from the meditation? In what ways is your life and words a witness for Jesus Christ? In what ways are you not a witness? What steps can you take to be a greater witness?
- Take some time now to pray that you would be able to faithfully live out God’s call for your life. Use the prayer at the end of the meditation as the starting point
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Slideshow of Sanctity – A Meditation on the Gospel for the Sixth Sunday of the Year
By: Msgr. Charles Pope
By: Msgr. Charles Pope
In the Gospel for this Weekend’s Mass we are well into the Sermon on the Mount (Matthew 5-7), and today we cover a good deal of Chapter 5. In a way the Lord is drawing a picture for us of the transformed human person. He is presenting a kind of slide show of what sanctity really is. In understanding this rather lengthy text we do well to reflect on it in three parts.
**I. The Power of New Life in Christ – **We have discussed before that an important principle of the Christian moral vision is to understand that it is essentially received, not achieved. Holiness is a work of God. The human being acting out the power of his flesh alone cannot keep, and surely not fulfill, the Law. The experience of God’s people in the Old Testament bears this out. True holiness (and not mere ethical rule keeping) is possible only by and through God’s grace.
In this sense we must understand the moral vision given by Jesus as a description rather than a mere prescription. Notice what the text says here:* I have come not to abolish but to fulfill [the Law].* It is Jesus who fulfills the Law. And we, who are more and more in him, and He in us do what He does. It is His work.
Thus, what Jesus is doing here is to describe what a transformed human being is like:
Code:* When Jesus Christ really begins to live his life in us (Gal 2:20), * When the power of His cross goes to work in us and puts sin to death (Rom 6:2), * When Jesus increases and we decrease (Jn 3:30), * When our old self is crucified with him so that sin will no longer master us (Rom 6:6-7), * When and as all this takes place we are transformed.
This is a work of God, the power is in the Blood and the cross. The power comes to us by grace. It is all a work of God.
Hence, Jesus, in today’s Gospel is not giving us a rigorous set of rules to follow (and they are rigorous) but, is describing what the transformed human person is like. Clearly his description is not some merely impossible ideal, but is set forth as the normal Christian life. The normal Christian is a transformed human person. The normal Christian, to use Jesus description from today’s Gospel, has authority over his anger and sexuality, loves his wife and family and is a man of his word. All this comes to him as the fruit of God’s grace.
Continued on the next post:It is very important to understand that this is a life offered to us by God. Otherwise we are simply left with moralism here: “Stop being so angry and unchaste, stop getting divorced, and stop lying.” Rather, what is offered here is new life in Christ where, on account of an inner transformation by the power of grace, we see anger abate, unchastity diminish, the love of others increase, and we speak the truth in love. So the power to do this is not from our flesh, but from the Lord, through the power of his cross to put sin to death and bring forth new life in us.
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II. The Principle of New Life in Christ – The key word in Jesus’ moral vision is that, by his grace we do not merely keep the Law, but fulfill it. The key word is “fulfill” and to fulfill means to fill something full, to meet more than what is minimally required and to enter into the full vision and meaning of the Law.
Thus, to use Jesus’ examples in today’s Gospel:
Code:* *It is not enough to refrain from killing*, true life in God means that vengeful hatred is removed from me and I love even my enemy and am reconciled with people I have wrongfully hurt or offended. ** It is not enough merely to avoid adultery*, true life in Christ means that I am chaste and pure even in my thoughts, that by God’s grace I have authority over what I am thinking and shun unchaste thoughts. ** It is not enough to merely follow proper divorce law*. True life in Christ means I don’t even want to divorce my wife. I actually love her, and my children. I am reconciled to her and accepting that she is not perfect and neither am I. * *It is not enough to simply refrain from swearing false oaths*. True life in Christ means speaking the truth in love, being a man of my words. The grace of God keeps me from being duplicitous and deceitful.
In all these ways the law is not merely kept, it is fulfilled. It is filled full in that all this implications are abundantly and joyfully lived as Jesus Christ transforms me. Christ came to fulfill the Law and in Christ, as our union with him grows more perfect we also fulfill the Law. For what Christ does we do, for we are in him and he is in us. As he says, I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing. (John 15:5)
**III. The Picture of New Life in Christ. – **The Lord then goes on to six pictures of what a transformed human being looks like. In the Gospel for today’s Mass we look at only four. These pictures are often called “antitheses” since they are all formulated as: You have heard that it was said……but I say to you. But the key point is to see then as pictures of what happens to a person in whom Jesus Christ is really living. Let’s look at each.
A. On Anger – The text begins: You have heard that it was said to your ancestors, You shall not kill; and whoever kills will be liable to judgment. But I say to you, whoever is angry with brother will be liable to judgment; and whoever says to brother, ‘Raqa,’ will be answerable to the Sanhedrin; and whoever says, ‘You fool,’ will be liable to fiery Gehenna. Thus the Lord teaches us that the commandment not to kill has a deeper meaning that must be filled full. For, what leads to murder? Is it not the furnace of anger, retribution, and hatred within us? We may all experience a flash of anger and it passes. Further there is such a thing as righteous anger which is caused by the perception of injustice and sin. The Lord himself exhibited this sort of anger a lot. These sorts of anger are not condemned. Rather the anger that is condemned is the anger that is born on hate and a desire for revenge, an anger that goes so far as to wish the other were dead and to deny that they possess any real human dignity. This is what leads to murder.
That the Lord has this sort of anger in mind is revealed in the examples he uses of the expression of this anger: *Raqa *and fool. These words express contempt and hatred. Raqa is untranslatable, but seems to have had the same impact as the “N-word” today. It is a very hurtful word expressing deep contempt. Now this has to go. It cannot remain in a person in whom the Lord authentically lives. And it will go, to the degree that we allow Christ to live in us. If that be the case then increasingly we cannot hate others, for the Lord is in us and he died for all out of love. How can I hate someone he loves?
Continued on the next post…The Lord makes it clear that if this doesn’t go, we are going to jail: *Therefore, if you bring your gift to the altar, and there recall that your brother has anything against you, leave your gift there at the altar, go first and be reconciled with your brother, and then come and offer your gift. Settle with your opponent quickly while on the way to court. Otherwise your opponent will hand you over to the judge, and the judge will hand you over to the guard, and you will be thrown into prison. Amen, I say to you, you will not be released until you have paid the last penny. *Thus, either we allow the Lord to effect this reconciliation in us or we’re off to jail. Whether the jail is hell or purgatory (for it would seem there is release from this jail after the last penny is paid), jail it is. We are not going to heaven until and unless this matter is resolved. Why delay the issue? Let the Lord work it now. Don’t go to jail because of your grudges and stubborn refusal to admit your own offenses.
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B. On Lust – The text begins: *You have heard that it was said, You shall not commit adultery. But I say to you, everyone who looks at a woman with lust has already committed adultery with her in his heart. *– Thus the Lord teaches us that the commandment against adultery has a deeper meaning beyond merely transgressing marriage bounds. To fill this Law full means to be chaste in all matters and in mind and heart.
It is wrong to engage in any illicit sexual union, but if one is looking at pornography, and fantasizing about others, sexually, beyond the bounds of marriage, one is already in adultery. What the Lord is offering us here is a clean mind and pure heart. He is offering us authority over our sexuality and thoughts. To some in the world, such a promise seems impossible. But God is able to do and increasingly for those who are in Christ, self-mastery increases and purity of mind and heart become a greater reality. Our flesh alone cannot do this, but thanks be to God who gives us the victory in Christ. It is his work in us to give us these gifts.
The text goes on to say: If your right eye causes you to sin, tear it out and throw it away. It is better for you to lose one of your members than to have your whole body thrown into Gehenna. And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one of your members than to have your whole body go into Gehenna. Therefore we have to be serious about these matters. The Lord is using hyperbole, but he is using it to make a firm point. It is to say that it is more serious to sin in this matter than to lose your eyesight, or limbs from your body.
Now, most moderns don’t think this way. They make light of sin, and sexual sin, in particular. But God does not make light of it. Jesus here teaches that it is worse to lose our soul than to lose parts of our body. If we were losing our eyesight or a limb to cancer we would probably be begging the Lord to deliver us. But why do we not think of sin in this way? Why are we not horrified by sexual sin in the same degree? We are clearly skewed in our thinking. Jesus is clear that these sorts of sins can land us in hell (which is here called Gehenna). Lustful thinking, pornography, masturbation, fornication, adultery, contraception and homosexual acts have to go. They are not part of life in Christ who wants to give us freedom and authority over our sexual passions.
Let’s be clear, a lot of people today are in some pretty serious bondage when it comes to sexuality. Jesus stands before us all and says, “Come let me live in you and give you the gift of sexual purity. It will be my gift to you, it will be my work in you to set you free from all disordered passion.”
**C. On Divorce – The text says, It was also said, Whoever divorces his wife must give her a bill of divorce. But I say to you, whoever divorces his wife – unless the marriage is unlawful – causes her to commit adultery, and whoever marries a divorced woman commits adultery – At the time of the Lord Jesus, divorce was permitted in Israel, but a man had to follow the rules. But the Lord says to fulfill marriage law is to love your wife, love your husband. He teaches that when He begins to live his life in us, love for our spouse will grow, love for our children will deepen. The thought of divorce won’t even occur! Who wants to divorce someone they love?
If the Lord can help us to love our enemy he can surely cause us to love our spouse. It is a true fact that some of the deepest hurts can occur in marriage. But the Lord can heal all wounds and help us to forget the painful things of the past.
Here too the Lord is blunt. He simply refuses to recognize all this little pieces of paper people run about with saying that some human judge approved their divorce. God is not impressed with the legal document and may well still consider the person married!
Here too the Lord says, “Come to me, bring me your broken marriage, your broken heart and let me bring healing". It is a true fact that sometimes one has a spouse who simply leaves or refuses to live in peace. Here too the Lord can heal by removing the loneliness and hurt that might drive one to a second marriage where (often) there is more trouble waiting. Let the Lord bring strength, healing and restore unity. He still works miracles, and sometimes that is what it is going to take.
**D. On Oaths – **The text says, *Again you have heard that it was said to your ancestors, Do not take a false oath, but make good to the Lord all that you vow. But I say to you, do not swear at all; not by heaven, for it is God’s throne; nor by the earth, for it is his footstool; nor by Jerusalem, for it is the city of the great King. Do not swear by your head, for you cannot make a single hair white or black. Let your ‘Yes’ mean ‘Yes,’ and your ‘No’ mean ‘No.’ Anything more is from the evil one. *The people of Jesus’ time had lots of legalism associated with oaths and lots of tricky ways of watering down the truth. The Lord says, just cut it all out, and be a man or a woman of your word. When Jesus begins to live his life in us, we speak the truth in Love. When we make commitments we are faithful to them, we do not lie and we don’t play games with the truth. God is truth, and as he lives in us, we too become the truth, speak the truth and live the truth. This is the gift that Jesus offers us here.
So then, Here are four pictures of a transformed human being. Remember, the Sermon on the Mount is filled with promises more than prescriptions, descriptions more than prescriptions. The Lord is promising us here what he can and will do for us.
I am a witness to the transformative power of Jesus’ grace and love. And I promise you brethren, in the Lord Jesus Christ, that everything he offers us here, he will do. It is already happening and taking deep root in my life. How about you? Are you a witness?
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