Help over Hypocrisy

 The texts from the Roman Catholic Lectionary today, invite us to contemplate the hypocrisy we may witness and counter it with a commitment to act with love and compassion in our journey.

Housing and Hypocrisy

The Reading from the Book of the Prophet Isaiah is a powerful indictment of religious hypocrisy.

* [1:10–17] A powerful indictment of the religious hypocrisy of rulers and others who neglect just judgment and oppress the weaker members, yet believe they can please God with sacrifices and other external forms of worship. The long list of observances suggests the Lord’s tedium with such attempts. Sodom…Gomorrah: the names are picked up from v. 9, but now to emphasize their wickedness rather than the good fortune of escaping total destruction.

* [1:15–16] Hands…blood: oppression of the poor is likened to violence that bloodies the hands, which explains why the hands spread out in prayer (v. 15) are not regarded by the Lord. This climax of the accusations is followed by positive admonitions for reversing the evil situation. (Isaiah, CHAPTER 1 | USCCB, n.d.)

Psalm 50 proclaims the sacrifice God really wants is the sacrifice of praise accompanied by genuine obedience.

* [Psalm 50] A covenant lawsuit stating that the sacrifice God really wants is the sacrifice of praise accompanied by genuine obedience (cf. Mi 6:1–8). It begins with a theophany and the summoning of the court (Ps 50:1–6). Then in direct address God explains what is required of the faithful (Ps 50:7–15), rebukes the hypocritical worshiper (Ps 50:16–21), and concludes with a threat and a promise (Ps 50:22–23; cf. Is 1:19–20). (Psalm 50, PSALMS | USCCB, n.d.)

The Gospel of Matthew proclaims Jesus as A Cause of Division and presents Conditions of Discipleship and Rewards.

* [10:38] The first mention of the cross in Matthew, explicitly that of the disciple, but implicitly that of Jesus (and follow after me). Crucifixion was a form of capital punishment used by the Romans for offenders who were not Roman citizens.

* [10:39] One who denies Jesus in order to save one’s earthly life will be condemned to everlasting destruction; loss of earthly life for Jesus’ sake will be rewarded by everlasting life in the kingdom.

* [10:40–42] All who receive the disciples of Jesus receive him, and God who sent him, and will be rewarded accordingly.

* [10:41] A prophet: one who speaks in the name of God; here, the Christian prophets who proclaim the gospel. Righteous man: since righteousness is demanded of all the disciples, it is difficult to take the righteous man of this verse and one of these little ones (Mt 10:42) as indicating different groups within the followers of Jesus. Probably all three designations are used here of Christian missionaries as such. (Matthew, CHAPTER 10 | USCCB, n.d.)

Barbara Dilly comments that justice, in Isaiah, is associated with learning to do good, setting right a wrong, and defending those without power. Yet, there are those who find passages in the Old Testament they cite to associate justice with violence and vengeance. Which approach glorifies God?

Beginning with Isaiah, God clearly calls us to do more than just recite statutes and profess the covenant. In the Psalm, God calls us to live our faith as praise to God. And living a life in the way of the Lord means living a life of receiving increasingly clear insights. It can also often mean living a life of persecution and conflict. But Jesus tells us that sacrificing our life for his sake will enable us to find it. To me, this means that following Jesus is the way to live a life in which justice is not only our aim, but also as a form of praise that glorifies God. Jesus shows us how to love each other, to defend the powerless, and to right wrongs without violence or revenge. My prayer today is that we will all make justice our aim as praise to God. I also pray we will open our hearts and minds to insights into how to bring about justice in God’s world. (Dilly, 2026)

Don Schwager quotes “How peace requires a sword,” by John Chrysostom (347-407 AD).

"What sort of peace is it that Jesus asks them to pronounce upon entering each house? And what kind of peace is it of which the angels sing, 'Glory to God in the highest and on earth peace'? And if Jesus came not to bring peace, why did all the prophets publish peace as good news? Because this more than anything is peace: when the disease is removed. This is peace: when the cancer is cut away. Only with such radical surgery is it possible for heaven to be reunited to earth. Only in this way does the physician preserve the healthy tissue of the body. The incurable part must be amputated. Only in this way does the military commander preserve the peace: by cutting off those in rebellion. Thus it was also in the case of the tower of Babel, that their evil peace was ended by their good discord. Peace therefore was accomplished. (excerpt from THE GOSPEL OF MATTHEW, HOMILY 35.1) (Schwager, n.d.)

Friar Jude Winkler comments that in the passage from Isaiah, the prophet speaks and condemns them not for sacrifices but that in spite of sacrifice to God, they are exploiting the people around them. Our faith has both vertical and horizontal dimensions: love of God and love of our neighbour. We all called to defend the widow and protect the orphan as representatives of the most powerless in our society. Worship has to be balanced with care of those in need. Jesus speaks about persecution, even from our families. The division that Jesus brings is not a rational for violence but when we live in peace and kindness we will be ostracized. Even if we cannot personally evangelize, we can assist those who do. Friar Jude comments that we can proclaim the Kingdom in our support.

The Word Among Us Meditation on Matthew 10:34–11:1 comments that relational difficulties, even the loss of relationships altogether, are among the troubles that most of us will likely encounter—or have already encountered—when we choose to pursue a life of discipleship.

So ask Jesus for the grace to share his love with the people in your life. He’ll help you to be patient and understanding. He’ll help you to be humble and kind in the midst of flawed relationships. And he’ll help you to have faith that he is powerful enough to work even when the conditions seem imperfect. Some of these relationships will still have cracks, but seeds of love may still fall into those cracks and take root. Take courage! His love has conquered the world!

“Lord, in a divided world, help me share your love and trust your power.” (Meditation on Matthew 10:34–11:1, n.d.)

Father Richard Rohr, OFM, teaches that more than a description of something God does now and then, mercy is who God is.

According to Jesus, “Mercy is what pleases me, not sacrifice” (Matthew 9:13; 12:7). The word mercy is hesed in Hebrew: “the steadfast, enduring love which is unbreakable.” Sometimes the word is translated as “lovingkindness” or “covenant love.” God has made a covenant with creation and will never break the divine side of the covenant. It’s only broken from our side. God’s love is steadfast. It is written in the divine image within us. We are the ones who instead clutch at our sins and punish ourselves instead of surrendering to the divine mercy. The refusal to be forgiven is a form of pride. It is saying, “I’m better than mercy. I’m only going to accept it when I’m worthy and can preserve my so-called self-esteem.” Only the humble person can live in and after mercy. [1] (Rohr, n.d.)

Clarence Jordan (1912–1969), an activist for racial and economic justice, considers the economic outcome of being immersed in God’s mercy:

By “the merciful” he means those who have an attitude of such compassion toward all [people] that they want to share gladly all that they have with one another and with the world…. To them, [people] are no longer beggars to whom one gives a part, but brothers [and sisters] with whom one shares all. This concept of charity, or mercy, led some of the early Christians to a state of voluntary poverty in which “All the believers were together and held all things in common” (Acts 2:44). [2] (Rohr, n.d.)

We invoke the Wisdom and Consolation of the Spirit as we struggle with opposition to Jesus' Way that we may see as a selection of rules and restrictions that resonate with human objectives rather than the universal love of God.

References

Dilly, B. (2026, July 13). Daily Reflection July 13, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved July 13, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-july-13-2026 

Isaiah, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved July 13, 2026, from https://bible.usccb.org/bible/isaiah/1? 

Matthew, CHAPTER 10 | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved July 13, 2026, from https://bible.usccb.org/bible/matthew/10 

Meditation on Matthew 10:34–11:1. (n.d.). Word Among Us. Retrieved July 13, 2026, from https://wau.org/meditations/2026/07/13/1617025/ 

Psalm 50, PSALMS | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved July 13, 2026, from https://bible.usccb.org/bible/psalms/50?8 

Rohr, R. (n.d.). God’s Mercy Endures Forever. Center for Action and Contemplation. Retrieved July 13, 2026, from https://bible.usccb.org/bible/psalms/50?8 

Schwager, D. (n.d.). I Have Not Come to Bring Peace, but a Sword. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved July 13, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Reaping What We Sow

 The texts from the Roman Catholic Lectionary today invite us to recognize the hand of God in the love, beauty, and joy of our Earth and open our hearts to use our gifts to sow growth that honours Divine Grace.

Seed and Growth

The Reading from the Book of the Prophet Isaiah is an Invitation to recall the Grace of God.

* [55:10–11] The efficacy of the word of God recalls 40:5, 8. (Isaiah, CHAPTER 55 | USCCB, n.d.)

Psalm 65 praises God’s touch in bringing the earth alive.

* [Psalm 65] The community, aware of its unworthiness (Ps 65:3–4), gives thanks for divine bounty (Ps 65:5), a bounty resulting from God’s creation victory (Ps 65:6–9). At God’s touch the earth comes alive with vegetation and flocks (Ps 65:10–13). (Psalms, PSALM 65 | USCCB, n.d.)

The Reading from the Letter of Paul to the Romans proclaims the Destiny of Glory that exceeds our sufferings.

* [8:18–27] The glory that believers are destined to share with Christ far exceeds the sufferings of the present life. Paul considers the destiny of the created world to be linked with the future that belongs to the believers. As it shares in the penalty of corruption brought about by sin, so also will it share in the benefits of redemption and future glory that comprise the ultimate liberation of God’s people (Rom 8:19–22). After patient endurance in steadfast expectation, the full harvest of the Spirit’s presence will be realized. On earth believers enjoy the firstfruits, i.e., the Spirit, as a guarantee of the total liberation of their bodies from the influence of the rebellious old self (Rom 8:23). (Romans, CHAPTER 8 | USCCB, n.d.)

In the Gospel of Matthew, Jesus teaches using the Parable of the Sower and underlines the purpose of Parables and the Privilege of Discipleship.

* [13:1–53] The discourse in parables is the third great discourse of Jesus in Matthew and constitutes the second part of the third book of the gospel. Matthew follows the Marcan outline (Mk 4:1–35) but has only two of Mark’s parables, the five others being from Q and M. In addition to the seven parables, the discourse gives the reason why Jesus uses this type of speech (Mt 13:10–15), declares the blessedness of those who understand his teaching (Mt 13:16–17), explains the parable of the sower (Mt 13:18–23) and of the weeds (Mt 13:36–43), and ends with a concluding statement to the disciples (Mt 13:51–52).

* [13:3–8] Since in Palestine sowing often preceded plowing, much of the seed is scattered on ground that is unsuitable. Yet while much is wasted, the seed that falls on good ground bears fruit in extraordinarily large measure. The point of the parable is that, in spite of some failure because of opposition and indifference, the message of Jesus about the coming of the kingdom will have enormous success.

* [13:3] In parables: the word “parable” (Greek parabolē) is used in the LXX to translate the Hebrew māshāl, a designation covering a wide variety of literary forms such as axioms, proverbs, similitudes, and allegories. In the New Testament the same breadth of meaning of the word is found, but there it primarily designates stories that are illustrative comparisons between Christian truths and events of everyday life. Sometimes the event has a strange element that is quite different from usual experience (e.g., in Mt 13:33 the enormous amount of dough in the parable of the yeast); this is meant to sharpen the curiosity of the hearer. If each detail of such a story is given a figurative meaning, the story is an allegory. Those who maintain a sharp distinction between parable and allegory insist that a parable has only one point of comparison, and that while parables were characteristic of Jesus’ teaching, to see allegorical details in them is to introduce meanings that go beyond their original intention and even falsify it. However, to exclude any allegorical elements from a parable is an excessively rigid mode of interpretation, now abandoned by many scholars.

* [13:11] Since a parable is figurative speech that demands reflection for understanding, only those who are prepared to explore its meaning can come to know it. To understand is a gift of God, granted to the disciples but not to the crowds. In Semitic fashion, both the disciples’ understanding and the crowd’s obtuseness are attributed to God. The question of human responsibility for the obtuseness is not dealt with, although it is asserted in Mt 13:13. The mysteries: as in Lk 8:10; Mk 4:11 has “the mystery.” The word is used in Dn 2:18, 19, 27 and in the Qumran literature (1QpHab 7:8; 1QS 3:23; 1QM 3:9) to designate a divine plan or decree affecting the course of history that can be known only when revealed. Knowledge of the mysteries of the kingdom of heaven means recognition that the kingdom has become present in the ministry of Jesus.

* [13:12] In the New Testament use of this axiom of practical “wisdom” (see Mt 25:29; Mk 4:25; Lk 8:18; 19:26), the reference transcends the original level. God gives further understanding to one who accepts the revealed mystery; from the one who does not, he will take it away (note the “theological passive,” more will be given, what he has will be taken away).

* [13:13] Because ‘they look…or understand’: Matthew softens his Marcan source, which states that Jesus speaks in parables so that the crowds may not understand (Mk 4:12), and makes such speaking a punishment given because they have not accepted his previous clear teaching. However, his citation of Is 6:9–10 in Mt 13:14 supports the harsher Marcan view.

* [13:16–17] Unlike the unbelieving crowds, the disciples have seen that which the prophets and the righteous of the Old Testament longed to see without having their longing fulfilled.

* [13:18–23] See Mk 4:14–20; Lk 8:11–15. In this explanation of the parable the emphasis is on the various types of soil on which the seed falls, i.e., on the dispositions with which the preaching of Jesus is received. The second and third types particularly are explained in such a way as to support the view held by many scholars that the explanation derives not from Jesus but from early Christian reflection upon apostasy from the faith that was the consequence of persecution and worldliness, respectively. Others, however, hold that the explanation may come basically from Jesus even though it was developed in the light of later Christian experience. The four types of persons envisaged are (1) those who never accept the word of the kingdom (Mt 13:19); (2) those who believe for a while but fall away because of persecution (Mt 13:20–21); (3) those who believe, but in whom the word is choked by worldly anxiety and the seduction of riches (Mt 13:22); (4) those who respond to the word and produce fruit abundantly (Mt 13:23). (Matthew, CHAPTER 13 | USCCB, n.d.)

Tom Lenz notes that much has been written about today’s readings in Matthew’s Gospel.

 But as I read it this time, my thoughts were about the farmer. What trust, confidence, and hope he has in the seeds he plants and in fields where he does his work. The work is difficult and no doubt suffering is included. But the work is necessary to develop rich soil so the seeds can sprout and develop deep roots. It doesn’t happen by chance. But he knows that if he does his part, the seed will do its part without fail this season, and next season, and the season after that. My neighbor has watched this happen the same way every planting season for his whole life. The seed will always deliver as long as he does his part. And although at times he may be “groaning in labor pains” he will “have the first fruits of the Spirit” at “a hundred or sixty or thirtyfold.” (Lenz, 2026)

Don Schwager quotes “The shallow and rootless mind,” by Clement of Alexandria, 150-215 A.D.

"Let us look, as from a broader perspective, at what it means to be on the road. In a way, every road is hardened and foolish on account of the fact that it lies beneath everyone's feet. No kind of seed finds there enough depth of soil for a covering. Instead, it lies on the surface and is ready to be snatched up by the birds that come by. Therefore those who have in themselves a mind hardened and, as it were, packed tight do not receive the divine seed but become a well-trodden way for the unclean spirits. These are what is here meant by 'the birds of the heaven'" But 'heaven' we understand to mean this air, in which the spirits of wickedness move about, by whom, again, the good seed is snatched up and destroyed. Then what are those upon the rock? They are those people who do not take much care of the faith they have in themselves. They have not set their minds to understand the touchstone of the mystery [of being united with Christ]. The reverence these people have toward God is shallow and rootless. It is in times of ease and fair weather that they practice Christianity, when it involves none of the painful trials of winter. They will not preserve their faith in this way, if in times of tumultuous persecution their soul is not prepared for the struggle. (excerpt from FRAGMENT 168) (Schwager, n.d.)

Friar Jude Winkler comments that reading from Isaiah is towards the end of Deutero-Isaiah, written during the during Babylonian exile, and it promises the Word of God will bring fertility to our hearts. Suffering today is nothing compared to the Glory of God. When we turn and see God’s intent for humanity we understand our obligation to care for the environment as St Francis and St Anthony showed. We should see Creation as God’s goodness. The Parable of the Sower speaks of how we receive the Word. The seed on the path is rejected by the rocky ground of our intellect because, in Hebrew understanding, the heart is where we think and we are not rooted in faith. The rocky ground is our failure to continue to love with our soul in times of persecution. The thorns indicate our strength may be choked by physical possessions and our life is hoarding and seeking riches in worldly things. The disciples learn Jesus teaches in Parables because their hearts are closed and they will choose not to hear. Friar Jude notes Jesus speaks as simply as possible in parables and they still choose to say not to His lessons.

The Word Among Us Meditation on Isaiah 55:10-11 comments that when the Israelites first heard this prophecy, they would have heard God’s reassurance that they would truly be brought back from exile and restored to their homeland. As we hear this word today, we can also receive God’s assurance that his word in Scripture can have a good effect on our lives and lead us to our true home.

As water touches soil, it softens the ground and enables seeds to sprout and roots to deepen. So, too, God’s word softens our hearts. Where we might harbor prideful or bitter thoughts, his word opens our eyes to the depth of his love and enables us to let go of those attitudes that hold us back.

Similarly, snow adds to the soil a layer of protection from the extreme cold. And as it melts, it provides a gentle, deep watering for the earth. Likewise, God’s word protects us, even in the most impossible or difficult circumstances, and it establishes us in the truth that he is faithful and trustworthy. Most of all, as it penetrates the deepest places of our heart, his word accomplishes what it set out to do. So ponder God’s word today and every day. Welcome it as the earth welcomes the rain and the snow!

“Lord, may your word nourish and transform me today!” (Meditation on Isaiah 55:10-11, n.d.)

Father Richard Rohr, OFM, comments that the Beatitudes are as concerned about a new way of relating as the Ten Commandments were in the ancient days of Israel. The commandments spoke of showing honor to God and to one’s parents, of not killing, lying, stealing, cheating, or being jealous. The Beatitudes take nothing away from this revelation, but they do add something new. Instead of asking us to obey rules, they invite us to a lifestyle based on vulnerability, self-emptying, and cooperation.

The law makes us aware of problems. It gives a certain basic order to society and a framework within which people can live their lives. But what if people just obey the law and nothing more? Is there any law that requires you to make friends? Is there any law that compels you to fall in love? Is there any law that says you have to have agency, accomplish something, or be happy? Is there any law that states people have to care about you when you are suffering? Of course not! Almost everything that makes life enjoyable and satisfying comes from people going beyond the legal minimum. It’s going beyond the letter of the law that makes life worth living.

The same is true in our spiritual life. The framework of the commandments provides a basic and needed regularity in our spiritual life. We need such a “container” if we are ever to move beyond commandments and discover blessings. We can’t expect to be blessed with the happiness of living in the reign of God if we never obey God’s laws. Yet even God’s laws are not an end in themselves. Living within them simply frees us to hear the call of the Spirit to the more radical spiritual life of the Beatitudes. [2] (Rohr, n.d.)

We ask the Spirit to inform us through our contemplation of the Texts today of ways to prepare the soil of our growth in relationships with God, humanity, and Nature to yield a bountiful harvest of faith, love in hard times, strength to follow Jesus example of love and compassion.

References

Isaiah, CHAPTER 55 | USCCB. (n.d.). Daily Readings. Retrieved July 12, 2026, from https://bible.usccb.org/bible/isaiah/55?10 

Lenz, T. (2026, July 12). Daily Reflection July 12, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved July 12, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-july-12-2026 

Matthew, CHAPTER 13 | USCCB. (n.d.). Daily Readings. Retrieved July 12, 2026, from https://bible.usccb.org/bible/matthew/13?1 

Meditation on Isaiah 55:10-11. (n.d.). Word Among Us. Retrieved  July 12, 2026, from https://wau.org/meditations/2026/07/12/1612569/ 

Psalms, PSALM 65 | USCCB. (n.d.). Daily Readings. Retrieved July 12, 2026, from https://bible.usccb.org/bible/psalms/65? 

Rohr, R. (n.d.). A Joining of Law and Love. Center for Action and Contemplation. Retrieved July 12, 2026, from https://cac.org/daily-meditations/a-joining-of-law-and-love/ 

Romans, CHAPTER 8 | USCCB. (n.d.). Daily Readings. Retrieved July 12, 2026, from https://bible.usccb.org/bible/romans/8? 

Schwager, D. (n.d.). Why Do You Speak to Them in Parables? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved July 12, 2026, from https://www.dailyscripture.net/daily-meditation/