Thursday of the Second Week of Lent

“Dives and Lazarus” by Leandro Bassano, c. 1595

Readings for Thursday of the Second Week of Lent [1]

Readings from the Jerusalem Bible [2]

Readings and Commentary:[3]

Reading I: Jeremiah 17:5-10

Commentary on Jer 17:5-10

This passage from Jeremiah is part of the wisdom sayings (Sapiential Sayings).  The first of these sayings uses opposition or comparison imagery to demonstrate that the wise person trusts in God while the foolish one trusts in his own strength or the help of others.  The psalms and other wisdom literature often borrow this imagery to portray the true heart of faithfulness (see Psalm 1 below).

The second saying describes the root of evil, the human heart whose secret plotting is transparent to God. The prophet describes how the Lord God, who is all-knowing, sees the heart of each person and will reward or punish each as they deserve.

CCC: Jer 17:5-6 150

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Responsorial Psalm: Psalm 1:1-2, 3, 4 and 6

R. (40:5a) Blessed are they who hope in the Lord.

Commentary on Ps 1:1-2, 3, 4 and 6

Psalm 1 serves as a preface to the whole book of the psalms. The psalmist here exalts those who follow the Lord’s commands, and reflects upon the blessings they will receive. As in Romans 6:19ff, this selection emphasizes the contrast between the salvation of the just and the punishment of the wicked.

This wisdom psalm begins by extolling the virtue of those who follow the law. The focus is to look to God for guidance, and not to trust only in the counsel of men. Those who reject the law will be blown away like “chaff,” an image used in the Gospel as well (Matthew 3:12).

This portion of the psalm is later echoed in Isaiah 48:17-19, like an overlapped formula of covenant.  Blessed is the man who “delights in the law day and night,” but “the way of the wicked vanishes.” It also takes up the theme of following right paths and staying true to the teachings of God: “Blessed the man who follows not the counsel of the wicked nor walks in the way of sinners, nor sits in the company of the insolent, but delights in the law of the Lord and meditates on his law day and night.”

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Gospel: Luke 16:19-31

Commentary on Lk 16:19-31

The story of Lazarus and the Rich Man  is found only in the Gospel of Luke (The name "Dives," applied to the rich man derives from the Latin word "rich" originating in the Vulgate from "Homo quidam erat dives, qui induebatur purpura et bysso, et epulabatur quotidie splendide," some ancient texts name him "Nineveh"[4]) Jesus addresses this story to the Pharisees who were known to be fond of money. In this context we need to understand that all Jewish landowners were considered to be tenants of Yahweh, the true landowner, and they all owed a tax to God’s representatives, the poor.

The rich man’s great sin was ignoring the suffering of Lazarus, and when they both had passed from this life to the next, the rich man, suffering torment, begged Abraham to send Lazarus to warn his brothers. The “punchline” that follows must have been especially harsh for the Pharisaic audience. "If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead." This last statement, of course, is also alluding to his own rejection by the scribes and Pharisees even after his own resurrection.

CCC: Lk 16:23-27 2615; Lk 16:24 2615, 2815; Lk 16:26 2815; Lk 16:28 661, 2795

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Reflection:

Scripture today has a hook at the end.  In the readings from Jeremiah and the Psalm we are reminded that if what we do does not come from the Lord, it will be for naught.  It is a strong injunction against pride and a reminder that all that we can accomplish that is good comes, not from our own efforts, but from God.  It is he who gives us the strength and will of purpose to accomplish the good work he puts in front of us. 

That is not to say it is preordained.  No, as we see in the parable of Lazarus in the Gospel, we all have choices.  God made us in his own image and likeness.  Part of that gift is the ability to choose right from wrong.  In his life, the rich man in the story of Lazarus chose to ignore the beggar at his door.  He chose the best for himself during his life on earth, even though it would not have cost him dearly to help Lazarus.  And finally, when it was too late, the rich man found the truth. He was reminded forcibly by Abraham that kindness and help for those who are poor were parts of the Law of Moses, even before it was strengthened by Christ’s specific injunction to love one another.

Then we come to the hook at the end of the story.  The last line says; ‘If they will not listen to Moses and the prophets, neither will they be persuaded if someone should rise from the dead.’” Jesus admonishes the Pharisees whose piety is inwardly directed and at the same time sends a message.  Across two millennia, he lets us know that we too have been given the law, the prophets, and a Savior who has risen from the dead.  The story of Lazarus is meant as a reminder to us about what our choices can mean for our eternal life. 

In this season, as we reflect upon our past mistakes, let us take the story of Lazarus as an injunction to evaluate our future decisions and choose life.  We have, after all, been given one who was raised from the dead as a sign. 

Pax

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[1] The picture is “Dives and Lazarus” by Leandro Bassano, c. 1595

[2] S.S.Commemoratio

[4] "Lazarus and the Rich Man" Notes © 1996, 1999, 2002 by T.L. Hubeart

Wednesday of the Second Week of Lent

“Christ Washing the Apostles Feet by Dirck van Baburen, c. 1616

Readings for Wednesday of the Second Week of Lent [1]

Readings from the Jerusalem Bible [2]

Commentary:

Reading I:  Jeremiah 18:18-20

Commentary on Jer 18:18-20

This passage comes from that part of the Book of Jeremiah referred to as “Oracles in the Days of Jehoiakim.” The good king, Josiah, has died and with him the reforms Jeremiah was supporting. Now, in Jeremiah’s time, idolatry is creeping back in and the prophet is becoming unpopular. In his fourth "confession," we hear the forces gathering against him in this reading. We also hear him pray to God that he might be remembered for his faithfulness (see also Psalm 1:1-6).

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Responsorial Psalm: Psalm 31:5-6, 14, 15-16

R. (17b) Save me, O Lord, in your kindness.

Commentary on Ps 31:5-6, 14, 15-16

Psalm 31 is a lament in the face of adversity. These strophes contain the first mention in the Psalms of “O faithful God.” The meaning put forward is that God always remembers his promise of salvation to those who believe in him. The psalmist continues, asking for protection from those who would persecute the faithful.

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Gospel: Matthew 20:17-28

Commentary on Mt 20:17-28

St. Matthew’s Gospel reading gives us the third and most detailed description of the coming passion.  Emphasizing the lack of understanding of this event, the mother of James and John asks Jesus to elevate them to places of honor in his kingdom.  The Lord questions the two, asking if they can drink the cup he will drink (accept the fate of martyrdom).  When they answer in the affirmative, the Lord almost pronounces their acceptance as a sentence of death.

The squabbling that occurs between the disciples following this exchange prompts the Lord to define Christian leadership again, saying that those who would lead must be servants. They cannot be like the scribes and Pharisees.

"Vatican II puts a marked emphasis on this "service" which the Church offers to the world and which Christians should show as proof of their Christian identity: "In proclaiming the noble destiny of man and affirming an element of the divine in him, this sacred Synod offers to cooperate unreservedly with mankind in fostering a sense of brotherhood to correspond to this destiny of theirs. The Church is not motivated by an earthly ambition but is interested in one thing only--to carry on the work of Christ under the guidance of the Holy Spirit, for He came into the world to bear witness to the truth, to save and not to judge, to serve and not to be served" ("Gaudium Et Spes", 3 cf. "Lumen Gentium", 32: "Ad Gentes", 12; "Unitatis Redintegratio", 7)." [4]

CCC: Mt 20:19 572 Mt 20:26 2235

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Reflection:

The common thread running through scripture today is not a happy one for those of us who claim the call to discipleship in the Lord.  First we hear one of God’s great messengers, the Prophet Jeremiah.  He is hearing of plots against him, and it is clear from his prayer that he takes them seriously. He fears for his very life.  The psalm supports the feeling that the faithful are constantly encountering fierce opposition.

Then, in the Gospel, the passage opens with Jesus stating in clear terms that “the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death.”  Even his own disciples, who, having been schooled in the Hebrew Scriptures, would have seen this pattern in prophecy, did not understand what was about to happen.

If it happened to Jeremiah six hundred years before Christ, and it happened to Jesus as he said it would, why should it be any different for his followers?  He told Zebedee’s sons that they would follow him in death for their faith.  We don’t have to be hit over the head too many times to guess that our path, followed faithfully, will be met with significant resistance.  

Perhaps, we live in a society that is, for the most part, somewhat benign --  benign unless we get too ambitious and try to actually change the hearts of others.  If we do that outside the comforting walls of the Church we see quickly the resistance that waits for us.  The recent mandate by the Department of Health and Human Services has made it abundantly clear that even if we just try to live a life that respects human life, our faith is under attack.  Our supposedly guaranteed freedom of religion is only protected as long as it does not interfere with hedonistic secularism.

Today our prayer is that we be given the strength of spirit given to the saints. May we be examples of fearless faith to others and thereby earn some piece of the reward promised to God’s faithful servants.

Pax

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[1] The picture is “Christ Washing the Apostles Feet by Dirck van Baburen, c. 1616

[2] S.S. Commemoratio

[4] The Navarre Bible, “Gospels and Acts”, Scepter Publishers, Princeton, NJ, © 2002, pp. 166

Tuesday of the Second Week of Lent

“The Penitent Christian” Artist and Date not cited.

Readings for Tuesday of the Second Week of Lent [1]

Readings from the Jerusalem Bible [2]

Commentary:

Reading I: Isaiah 1:10, 16-20

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.

CCC: Is 1:10-20 2100; Is 1:16-17 1430; Is 1:17 1435

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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.

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

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]

CCC: Mt 23:9 2367; Mt 23:12 526

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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

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[1] The picture is “The Penitent Christian” Artist and Date not cited.

[2] S.S. Commemoratio

[4] See NAB footnote on Matthew 23:8-12