Humble Restoration

The texts from the Roman Catholic Lectionary today present the desire of God for restoration of our loving relationships through humble acceptance of Divine Will.

Restore our Community

The Reading from the Book of the Prophet Isaiah is widely considered to be a collection of oracles from various periods.

* [1:2–31] This chapter is widely considered to be a collection of oracles from various periods in Isaiah’s ministry, chosen by the editor as a compendium of his most characteristic teachings.

* [1:18–20] Let us set things right: the Hebrew word refers to the arbitration of legal disputes (Jb 23:7). God offers to settle his case with Israel on the basis of the change of behavior demanded above. For Israel it is a life or death choice; life in conformity with God’s will or death for continued disobedience. (Isaiah, CHAPTER 1 | USCCB, n.d.)

Psalm 50 states that 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). (Psalms, PSALM 50 | USCCB, n.d.)

The Gospel of Matthew presents a Denunciation of the Scribes and Pharisees.

* [23:1–39] The final section of the narrative part of the fifth book of the gospel is a denunciation by Jesus of the scribes and the Pharisees (see note on Mt 3:7). It depends in part on Mark and Q (cf. Mk 12:38–39; Lk 11:37–52; 13:34–35), but in the main it is peculiar to Matthew. (For the reasons against considering this extensive body of sayings-material either as one of the structural discourses of this gospel or as part of the one that follows in Mt 24–25, see note on Mt 19:1–23:39.) While the tradition of a deep opposition between Jesus and the Pharisees is well founded, this speech reflects an opposition that goes beyond that of Jesus’ ministry and must be seen as expressing the bitter conflict between Pharisaic Judaism and the church of Matthew at the time when the gospel was composed. The complaint often made that the speech ignores the positive qualities of Pharisaism and of its better representatives is true, but the complaint overlooks the circumstances that gave rise to the invective. Nor is the speech purely anti-Pharisaic. The evangelist discerns in his church many of the same faults that he finds in its opponents and warns his fellow Christians to look to their own conduct and attitudes.

* [23:2–3] Have taken their seat…Moses: it is uncertain whether this is simply a metaphor for Mosaic teaching authority or refers to an actual chair on which the teacher sat. It has been proved that there was a seat so designated in synagogues of a later period than that of this gospel. Do and observe…they tell you: since the Matthean Jesus abrogates Mosaic law (Mt 5:31–42), warns his disciples against the teaching of the Pharisees (Mt 14:1–12), and, in this speech, denounces the Pharisees as blind guides in respect to their teaching on oaths (Mt 23:16–22), this commandment to observe all things whatsoever they (the scribes and Pharisees) tell you cannot be taken as the evangelist’s understanding of the proper standard of conduct for his church. The saying may reflect a period when the Matthean community was largely Jewish Christian and was still seeking to avoid a complete break with the synagogue. Matthew has incorporated this traditional material into the speech in accordance with his view of the course of salvation history, in which he portrays the time of Jesus’ ministry as marked by the fidelity to the law, although with significant pointers to the new situation that would exist after his death and resurrection (see note on Mt 5:17–20). The crowds and the disciples (Mt 23:1) are exhorted not to follow the example of the Jewish leaders, whose deeds do not conform to their teaching (Mt 23:3).

* [23:4] Tie up heavy burdens: see note on Mt 11:28.

* [23:5] To the charge of preaching but not practicing (Mt 23:3), Jesus adds that of acting in order to earn praise. The disciples have already been warned against this same fault (see note on Mt 6:1–18). Phylacteries: the Mosaic law required that during prayer small boxes containing parchments on which verses of scripture were written be worn on the left forearm and the forehead (see Ex 13:9, 16; Dt 6:8; 11:18). Tassels: see note on Mt 9:20. The widening of phylacteries and the lengthening of tassels were for the purpose of making these evidences of piety more noticeable.

* [23:6–7] Cf. Mk 12:38–39. ‘Rabbi’: literally, “my great one,” a title of respect for teachers and leaders.

* [23:8–12] 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 (Mt 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. Lk 14:11. (Matthew, CHAPTER 23 | USCCB, n.d.)

Michele Bogard urges us to quiet the “us vs them” banter to hear the cry of the poor….whoever that may be for you at this moment in time.

But then I saw a clip from Stephen Colbert’s The Late Show featuring an interview with James Talarico. In their discussion, they talk about the separation of church and state and about not aligning God with a political party. It was a moment online when I saw a Catholic comedian and a Presbyterian seminarian political candidate talk about how God is bigger than political parties (admittedly, the rest of the interview is pretty political). But I appreciated how they pulled God up and out of the political mayhem and re-centered God. A living example in a small moment online. 

A few weeks ago, Pope Leo issued his prayer for us this Lent

Dear friends, let us ask for the grace of a Lent that leads us to greater attentiveness to God and to the least among us. Let us ask for the strength that comes from the type of fasting that also extends to our use of language, so that hurtful words may diminish and give way to a greater space for the voice of others. Let us strive to make our communities places where the cry of those who suffer finds welcome, and listening opens paths towards liberation, making us ready and eager to contribute to building a civilization of love. (Bogard, n.d.)

Don Schwager quotes “Who are the proud?” by Augustine, Bishop of Hippo, 354-430 A.D.

"Who are the proud? Those who do not perform penance and confess their sins in order to be healed through humility. Who are the proud? Those who attribute to themselves the few good qualities they seem to possess and endeavor to diminish the mercy of God. Who are the proud? Those who, while attributing to God the good they accomplish, insult others for not performing such works and raise themselves above them." (Commentary on Psalm 93, 15) (Schwager, n.d.)

Friar Jude Winkler comments that in early Isaiah it resonates with anger of Amos, the Prophet  and calls the terrible sinners to conversion and care of the widow and orphan to be as generous as God is generous. Even those called terrible sinners can choose to return and depend on God’s Mercy. The Pharisees lay heavy burdens and seek honour by their appearance of elaborate phylacteries and tassels. Jesus, in Matthew’s Gospel, says not to look for honours and recognition. We call our priests Father even as Isaiah advises not to call the leaders “rabbi” or Father. Friar Jude comments that Jesus is using “Father” as an example of Jewish exaggeration. We may use “Father” if it is exercised as a title of service.

The Word Among Us Meditation on Isaiah 1:10, 16-20 notes that Dorothy Day once said, “I really only love God as much as I love the person I love the least.” That could make for a good examination of conscience—both for Isaiah’s audience and for us.

Whom do you love the least? It’s a challenging question! Not just “Whom do I hate?” but “Whom do I care about the least? Whom am I most indifferent to? Whose needs make the least impression on my heart?” Maybe a name popped into your head right away. Or maybe you need to think more deeply about which person, or which type of person, it might be. (Meditation on Isaiah 1:10, 16-20, n.d.)

Fr. Richard Rohr, OFM, writes that Grace is the foundation of God’s restorative justice. In Ezekiel, Yahweh always acts and never reacts, as we humans tend to do. This is divine revelation at its fullest and freest! Restorative justice—the divine freedom to do good at all costs—is quite simply God being consistently true to Godself. It’s a total end run around retributive justice, which Ezekiel portrays as being beneath God’s dignity.

This theme of themes—God filling in all the gaps created by our ignorance, low self-esteem, and fear—reaches an apotheosis, in my judgment, in chapter 36. Here Ezekiel, at great length, completely disqualifies Israel as a partner by listing all their many adulteries. But immediately after stating Israel’s total unworthiness, their constant and selfish prostitution of the ways of covenant, Ezekiel says that Yahweh completely requalifies the same relationship from Yahweh’s side:

I will take you from the nations, and gather you from all the countries, and bring you into your own land. I will sprinkle clean water upon you, and you shall be clear from all your uncleanness, and from all your idols I will cleanse you. A new heart I will give you, and a new spirit I will put within you…. Then you shall live in the land that I gave to your ancestors; and you shall be my people, and I will be your God (see Ezekiel 36:22–38). (Rohr, n.d.)

We implore the guidance of the Spirit as we work to promote restoration of loving and caring relationships to our environment that are characterized by humble acceptance and rejection of retribution.

References

Bogard, M. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved March 3, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-march-3-2026 

Isaiah, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved March 3, 2026, from https://bible.usccb.org/bible/isaiah/1?10 

Matthew, CHAPTER 23 | USCCB. (n.d.). Daily Readings. Retrieved March 3, 2026, from https://bible.usccb.org/bible/matthew/23?1 

Meditation on Isaiah 1:10, 16-20. (n.d.). Word Among Us. Retrieved March 3, 2026, from https://wau.org/meditations/2026/03/03/1511593/ 

Psalms, PSALM 50 | USCCB. (n.d.). Daily Readings. Retrieved March 3, 2026, from https://bible.usccb.org/bible/psalms/50?8 

Rohr, R. (n.d.). Divine Freedom to Forgive. Center for Action and Contemplation. Retrieved March 3, 2026, from https://cac.org/daily-meditations/divine-freedom-to-forgive/ 

Schwager, D. (n.d.). Whoever Humbles Oneself Will Be Exalted. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved March 3, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Open to Patience and Awe

The texts from the Roman Catholic Lectionary today challenge us to openness to awe as we contemplate the action of God in our journey.

By Our Side

The Reading from the Book of Judges proclaims The Birth of Samson.

* [13:2] The clan of the Danites: before the migration described in chap. 18 the tribe of Dan occupied a small territory west of Benjamin, adjacent to the Philistine plain; see note on 3:3.

* [13:5] A nazirite for God: according to the rules for nazirites set forth in Nm 6:2–8, Samson’s vows would have obliged him to abstain from wine and other products of the vine and to keep his hair uncut. As the story that follows shows, the last requirement proved especially fateful in Samson’s life. (Judges, CHAPTER 13 | USCCB, n.d.)

Psalm 71 celebrates hope learned from a lifetime’s experience of God.

* [Psalm 71] A lament of an old person (Ps 71:9, 18) whose afflictions are interpreted by enemies as a divine judgment (Ps 71:11). The first part of the Psalm pleads for help (Ps 71:1–4) on the basis of a hope learned from a lifetime’s experience of God; the second part describes the menace (Ps 71:9–13) yet remains buoyant (Ps 71:14–16); the third develops the theme of hope and praise. (Psalms, PSALM 71 | USCCB, n.d.)

The Gospel of Luke proclaims the announcement of the Birth of John the Baptist.

* [1:5] In the days of Herod, King of Judea: Luke relates the story of salvation history to events in contemporary world history. Here and in Lk 3:1–2 he connects his narrative with events in Palestinian history; in Lk 2:1–2 and Lk 3:1 he casts the Jesus story in the light of events of Roman history. Herod the Great, the son of the Idumean Antipater, was declared “King of Judea” by the Roman Senate in 40 B.C., but became the undisputed ruler of Palestine only in 37 B.C. He continued as king until his death in 4 B.C. Priestly division of Abijah: a reference to the eighth of the twenty-four divisions of priests who, for a week at a time, twice a year, served in the Jerusalem temple.

* [1:7] They had no child: though childlessness was looked upon in contemporaneous Judaism as a curse or punishment for sin, it is intended here to present Elizabeth in a situation similar to that of some of the great mothers of important Old Testament figures: Sarah (Gn 15:3; 16:1); Rebekah (Gn 25:21); Rachel (Gn 29:31; 30:1); the mother of Samson and wife of Manoah (Jgs 13:2–3); Hannah (1 Sm 1:2).

* [1:13] Do not be afraid: a stereotyped Old Testament phrase spoken to reassure the recipient of a heavenly vision (Gn 15:1; Jos 1:9; Dn 10:12, 19 and elsewhere in Lk 1:30; 2:10). You shall name him John: the name means “Yahweh has shown favor,” an indication of John’s role in salvation history.

* [1:15] He will drink neither wine nor strong drink: like Samson (Jgs 13:4–5) and Samuel (1 Sm 1:11 LXX and 4QSama), John is to be consecrated by Nazirite vow and set apart for the Lord’s service.

* [1:17] He will go before him in the spirit and power of Elijah: John is to be the messenger sent before Yahweh, as described in Mal 3:1–2. He is cast, moreover, in the role of the Old Testament fiery reformer, the prophet Elijah, who according to Mal 3:23 (Mal 4:5) is sent before “the great and terrible day of the Lord comes.”

* [1:19] I am Gabriel: “the angel of the Lord” is identified as Gabriel, the angel who in Dn 9:20–25 announces the seventy weeks of years and the coming of an anointed one, a prince. By alluding to Old Testament themes in Lk 1:17, 19 such as the coming of the day of the Lord and the dawning of the messianic era, Luke is presenting his interpretation of the significance of the births of John and Jesus.

* [1:20] You will be speechless and unable to talk: Zechariah’s becoming mute is the sign given in response to his question in v. 18. When Mary asks a similar question in Lk 1:34, unlike Zechariah who was punished for his doubt, she, in spite of her doubt, is praised and reassured (Lk 1:35–37). (Luke, CHAPTER 1 | USCCB, n.d.)

Laura Roost comments how Revolution of the Heart: The Dorothy Day Story shows ways a life’s paths and a life’s waiting seem disconnected but later can be seen to hold to God’s plan in ways unexpected by Dorothy Day herself – as is so often the case for each of us. Dorothy Day moving to Chicago during the time in her life when she was learning to love reading, and specifically reading Upton Sinclair’s The Jungle while observing Chicago’s workers may have seemed random coincidence but later can be seen as a part of her faith path, especially in later living out the Two Feet of Love in Action: charitable works and social justice [a call for all of us created by love, for love, and to love]. Similarly, her Feast of the Immaculate Conception prayer for a path forward and two days later being introduced to Peter Maurin, who was able to share Church teachings on social justice, led to the creation of The Catholic Worker. The way she was able to connect these events in an always growing prayer life shows us also the importance of growth, of waiting for growth in trust, and in listening to God to guide our action gives us deeper ways to continue sitting in this time of waiting in the already and not yet of Advent.

May we pray to love our unexpected God of refuge more dearly, to grow in love for others and remember how they, too, are personally loved by our immense God, and may we ask for the courage to trust in God rather than in ourselves – including trusting in God’s timing and teaching while seeking God’s will as we live out our own two feet of love in action in a way that responds to and partners with our God in depending relationship as we let go of our attempts to limit God through our control. (Roost, 2025)

Don Schwager quotes “Born for prophecy - murdered for truth,” by Maximus of Turin (died between 408-423 AD).

"I do not know what is the most important thing that we should preach - that he [John the Baptist] was wonderfully born or more wonderfully slain - for he was born as a prophecy and murdered for truth. By his birth he announced the coming of the Savior, and by his death he condemned the incest of Herod (Matthew 14:3-12). This holy and righteous man, who was born in an uncommon way as the result of a promise, merited from God that he should depart this world by an uncommon death - that he should by confessing the Lord lay aside his body, which he had received as a gift from the Lord. Therefore John did everything by the will of God, since he was born and died for the sake of God's work." (excerpt from SERMON 5.1-.2) (Schwager, n.d.)

The Word Among Us Meditation on Luke 1:5-25 comments that “Why not now?” or “Why not me?” can be a constant refrain in our dialogue with the Lord. Perhaps we have given up hope that our situation will ever change, and we doubt that God will ever fulfill the desires of our heart.

The saying goes, “If you want to grow in patience, God will give you an opportunity to practice it.” So today, try to practice waiting with hope and anticipation, not only for what you want to receive from God, but also waiting for God himself, who will be born for you in Bethlehem.

“Jesus, Savior of the world, teach me to wait in hopeful anticipation.” (Meditation on Luke 1:5-25, n.d.)

Friar Jude Winkler comments that Judges presents the story of the annunciation made about the birth of a Nazarite, dedicated to the Lord, named as Samson. In the Gospel, Luke presents the annunciation story for John the Baptist. Luke cites the Kings and leaders of the time as would be known by good citizens. Zechariah is frightened by the unusual vision informing him of a child to be named John, “God is merciful”, and who will be a Nazarite. The angel confirms his prayers have been answered. Friar Jude comments that because Zechariah is not fully believing the power of his prayer, he is to be silent to contemplate the mystery until his son is born.

Fr. Mike Schmitz is joined by renowned Catholic Bible expert Jeff Cavins, to talk about The Great Adventure Bible Timeline, their personal experiences with the Bible, and what it means to live life through the lens of Scripture.

Fr. Richard Rohr, OFM, insists we thrive when we understand our rightful place in the cosmic order. Fr. Richard introduces Rabbi Abraham Joshua Heschel (1907–1972), who is known for his prophetic work for justice, also modeled a commitment to “radical amazement”.

Awe is an intuition for the dignity of all things, a realization that things not only are what they are but also stand, however remotely, for something supreme. Awe is a sense for the … mystery beyond all things. It enables us … to sense in small things the beginning of infinite significance, to sense the ultimate in the common and the simple; to feel in the rush of the passing the stillness of the eternal. What we cannot comprehend by analysis, we become aware of in awe. (Rohr, n.d.)

We implore the consolation of the Spirit when we are losing patience with the timeframe in God’s plan.

References

Judges, CHAPTER 13 | USCCB. (n.d.). Daily Readings. Retrieved December 19, 2025, from https://bible.usccb.org/bible/judges/13?2 

Luke, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved December 19, 2025, from https://bible.usccb.org/bible/luke/1?5 

Meditation on Luke 1:5-25. (n.d.). Word Among Us. Retrieved December 19, 2025, from https://wau.org/meditations/2025/12/18/1447443/ 

Psalms, PSALM 71 | USCCB. (n.d.). Daily Readings. Retrieved December 19, 2025, from https://bible.usccb.org/bible/psalms/71?3 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved December 19, 2025, from https://cac.org/daily-meditations/rightful-and-radical-amazement/ 

Roost, L. (2025, December 19). Daily Reflection December 19, 2025 | Creighton Online Ministries. Creighton Online Ministries. Retrieved December 19, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-december-19-2025 

Schwager, D. (n.d.). Many Will Rejoice at His Birth. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved December 19, 2025, from https://www.dailyscripture.net/daily-meditation/