The sign of mercy

 The texts from the Roman Catholic Lectionary today challenge us to live in Jesus' example of practicing mercy as the sign of our faith, hope, and love.

Mercy and Love

The Reading from the Book of the Prophet Isaiah presents the Sickness and Recovery of Hezekiah.

* [38:1] In those days: before the siege of Jerusalem in 701 B.C.

* [38:5] Since Hezekiah died in 687 B.C., his sickness may have occurred in 702 B.C., that is, fifteen years before.

* [38:8] Stairway to the terrace of Ahaz: this interpretation is based on a reading of the Hebrew text revised according to the Dead Sea Scroll of Isaiah; cf. 2 Kgs 23:12. Many translate the phrase as “steps of Ahaz” and understand this as referring to a sundial.

* [38:21–22] These verses are clearly out of place. Logically they should come after v. 6, as they do in the parallel account in 2 Kgs 20, but the two accounts are not identical, and it appears that the version in Isaiah is abbreviated from that in Kings. If that is so, Is 38:21–22 would be a secondary addition from Kings, inserted by a later reader who thought the account incomplete. (Isaiah, CHAPTER 38 | USCCB, n.d.)

Isaiah 38 proclaims Hezekiah’s Hymn of Thanksgiving.

* [38:10] In the noontime of life: long before the end of a full span of life; cf. Ps 55:24; 102:25.

* [38:11] See the LORD: go to the Temple and take part in its service.

* [38:12] These two metaphors emphasize the suddenness and finality of death.

* [38:15–16] The Hebrew text is very problematic and its meaning uncertain. (Isaiah, CHAPTER 38 | USCCB, n.d.)

In the Gospel of Matthew, Jesus addresses Picking Grain on the Sabbath.

* [12:1–14] Matthew here returns to the Marcan order that he left in Mt 9:18. The two stories depend on Mk 2:23–28; 3:1–6, respectively, and are the only places in either gospel that deal explicitly with Jesus’ attitude toward sabbath observance.

* [12:1–2] The picking of the heads of grain is here equated with reaping, which was forbidden on the sabbath (Ex 34:21).

* [12:3–4] See 1 Sm 21:2–7. In the Marcan parallel (Mk 2:25–26) the high priest is called Abiathar, although in 1 Samuel this action is attributed to Ahimelech. The Old Testament story is not about a violation of the sabbath rest; its pertinence to this dispute is that a violation of the law was permissible because of David’s men being without food.

* [12:5–6] This and the following argument (Mt 12:7) are peculiar to Matthew. The temple service seems to be the changing of the showbread on the sabbath (Lv 24:8) and the doubling on the sabbath of the usual daily holocausts (Nm 28:9–10). The argument is that the law itself requires work that breaks the sabbath rest, because of the higher duty of temple service. If temple duties outweigh the sabbath law, how much more does the presence of Jesus, with his proclamation of the kingdom (something greater than the temple), justify the conduct of his disciples.

* [12:7] See note on Mt 9:13.

* [12:8] The ultimate justification for the disciples’ violation of the sabbath rest is that Jesus, the Son of Man, has supreme authority over the law. (Matthew, CHAPTER 12 | USCCB, n.d.)

Steve Scholer comments that for those of us who focus on being a Monday-through-Saturday Christian, services on Sunday are but icing on the cake, where we find rest in the arms of Jesus.

But oh, if only it were that easy. We all know it isn’t.

Distractions abound, words are said or actions misinterpreted that often prevent us from granting mercy. Instead, we want the proverbial sacrifice.

So, as we do our Daily Examen of Conscience, let’s try to focus on the word mercy or the Latin word, misericordia. Per the internet, It translates to “having a heart for the wretched.” It means sharing the pain of another as if it were your own and actively working to remove it.

Maybe if we focus less on who is breaking the rules and more on who needs our mercy, we can find the joy and love in our hearts that Jesus wants us to experience. (Scholer, 2026)

Don Schwager quotes “The Seventh Day,” from the early Greek fathers, attributed to Eusebius of Alexandria (5th century AD).

"Now every week has seven days. Six of these God has given to us for work, and one for prayer, rest, and making reparation for our sins, so that on the Lord's Day we may atone to God for any sins we have committed on the other six days. Therefore, arrive early at the church of God; draw near to the Lord and confess your sins to him, repenting in prayer and with a contrite heart. Attend the holy and divine liturgy; finish your prayer and do not leave before the dismissal. Contemplate your master as he is broken and distributed, yet not consumed. If you have a clear conscience, go forward and partake of the body and blood of the Lord." (excerpt from SERMON 6, 1-2) (Schwager, n.d.)

Friar Jude Winkler comments that in Isaiah, Hezekiah seems to be near death. He was a very good king, unlike his father, Ahaz. Hezekiah cleared out the Temple of pagan elements. In desperation Hezekiah turns to the Lord. Isaiah goes to tell him the sign that the Lord has granted him 15 more years is that the shadow on the terrace of Ahaz will reverse. Ahaz was earlier sought by Isaiah to ask for a sign from the Lord. Ahaz did not listen and Hezekiah did. In the Gospel of Matthew the plucking of grain that is allowed on the Sabbath is prohibited by the Pharisees who hold a very scrupulous interpretation of the Law. Jesus reminds them that David ate the showbread dedicated to the Lord. David showed charity to be greater than the Law. Pharisees worship the idol of Law without compassion. The Son of God is Master of the Law. Friar Jude reminds us that Jesus is undercutting the authority of the Pharisees over interpretation of the Law.

The Word Among Us Meditation on Matthew 12:1-8 comments that even in this situation, even when his opponents might think they have an indisputable objection, Jesus sees the bigger picture. His priority is that everyone would come to accept him and receive salvation and life through him.

The next time you feel as if someone is questioning your faith, remember Jesus. Your priority isn’t to amaze them with a clever argument. It’s to approach them as Jesus would, with love and with your eyes on the big picture. So try to look beyond the arguments, as Jesus did. Ask the Holy Spirit how to demonstrate the attitude of Christ as you seek to speak the truth in love.

“Jesus, help me not fall into the trap of trying to win every argument. Help me to love people and to proclaim your good news.” (Meditation on Matthew 12:1-8, n.d.)

Father Richard Rohr, OFM, introduces Lutheran priest and author Nadia Bolz-Weber who questions how we might follow the Beatitudes.

Maybe Jesus was simply blessing the ones around him that day who didn’t otherwise receive blessing, who had come to believe that, for them, blessings would never be in the cards…. Doesn’t that just sound like something Jesus would do?

Bolz-Weber offers her own version of beatitudes for people who may not feel blessed today:

Blessed are the poor in spirit. You are of heaven and Jesus blesses you.

Blessed are they for whom death is not an abstraction.

Blessed are they who have buried their loved ones, for whom tears could fill an ocean.

Blessed are they who have loved enough to know what loss feels like.

Blessed are the mothers of the miscarried.

Blessed are they who don’t have the luxury of taking things for granted anymore.

Blessed are they who can’t fall apart because they have to keep it together for everyone else.

Blessed are the motherless, the alone, the ones from whom so much has been taken….

Blessed are those who no one else notices. The kids who sit alone at middle-school lunch tables. The laundry guys at the hospital. The sex workers and the night-shift street sweepers.

Blessed are the losers and the babies and the parts of ourselves that are so small, the parts of ourselves that don’t want to make eye contact with a world that loves only the winners.

Blessed are the forgotten.

Blessed are the closeted.

Blessed are the unemployed, the unimpressive, the underrepresented….

I imagine Jesus standing there blessing us all because I believe that is our Lord’s nature. Because, after all, it was Jesus who had all the powers of the universe at his disposal but did not consider his equality with God something to be exploited. Instead, he came to us in the most vulnerable of ways, as a powerless, flesh-and-blood newborn. (Rohr, n.d.)

We are invited to seek the guidance of the Spirit as we contemplate the times on our journey when we have experienced unwarranted mercy as we resolve to accept the opportunities in our days to offer mercy to the people in our lives.

References

Isaiah, CHAPTER 38 | USCCB. (n.d.). Daily Readings. Retrieved July 17, 2026, from https://bible.usccb.org/bible/isaiah/38? 

Matthew, CHAPTER 12 | USCCB. (n.d.). Daily Readings. Retrieved July 17, 2026, from https://bible.usccb.org/bible/matthew/12? 

Meditation on Matthew 12:1-8. (n.d.). Word Among Us. Retrieved July 17, 2026, from https://wau.org/meditations/2026/07/17/1624659/ 

Rohr, R. (n.d.). It’s Not a Matter of Working Harder. Center for Action and Contemplation. Retrieved July 17, 2026, from https://cac.org/daily-meditations/its-not-a-matter-of-working-harder/ 

Scholer, S. (2026, July 17). Daily Reflection July 17, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved July 17, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-july-17-2026 

Schwager, D. (n.d.). I Desire Mercy and Not Sacrifice. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved July 17, 2026, from https://www.dailyscripture.net/daily-meditation/

 

Servants United in the Lord

The texts from the Roman Catholic Lectionary today invite us to pray to discern the role to which we are being called today as we join the wider Christian Community to serve the Way of the Lord.

United in the Lord

The Reading from the Book of the Prophet Isaiah presents The Servant of the Lord.

* [49:1–7] The second of the four “servant of the Lord” oracles (cf. note on 42:1–4).

* [49:1] Gave me my name: designated me for a special task or mission (cf. Jer 1:5).

* [49:3] Israel: the servant is identified with the people of Israel as their ideal representative; however, vv. 5–6 seem to distinguish the servant from Israel.

* [49:6] The servant’s vocation extends beyond the restoration of Israel in order to bring the knowledge of Israel’s God to the rest of the earth; cf. Lk 2:32. (Isaiah, CHAPTER 49 | USCCB, n.d.)

Psalm 40 praises the open and enthusiastic proclamation of the salvation just experienced.

* [Psalm 40] A thanksgiving (Ps 40:2–13) has been combined with a lament (Ps 40:14–17) that appears also in Ps 70. The psalmist describes the rescue in spatial terms—being raised up from the swampy underworld to firm earth where one can praise God (Ps 40:2–4). All who trust God will experience like protection (Ps 40:5–6)! The Psalm stipulates the precise mode of thanksgiving: not animal sacrifice but open and enthusiastic proclamation of the salvation just experienced (Ps 40:7–11). A prayer for protection concludes (Ps 40:12–17).

* [40:4] A new song: a song in response to the new action of God (cf. Ps 33:3; 96:1; 144:9; 149:1; Is 42:10). Giving thanks is not purely a human response but is itself a divine gift.

* [40:7–9] Obedience is better than sacrifice (cf. 1 Sm 15:22; Is 1:10–20; Hos 6:6; Am 5:22–25; Mi 6:6–8; Acts 7:42–43 [quoting Am 5:25–26]). Heb 10:5–9 quotes the somewhat different Greek version and interprets it as Christ’s self-oblation. (Psalms, PSALM 40 | USCCB, n.d.)

The Reading from the First Letter to the Corinthians is from Paul’s Greeting.

* [1:1–9] Paul follows the conventional form for the opening of a Hellenistic letter (cf. Rom 1:1–7), but expands the opening with details carefully chosen to remind the readers of their situation and to suggest some of the issues the letter will discuss.

* [1:1] Called…by the will of God: Paul’s mission and the church’s existence are grounded in God’s initiative. God’s call, grace, and fidelity are central ideas in this introduction, emphasized by repetition and wordplays in the Greek. (1 Corinthians, CHAPTER 1 | USCCB, n.d.)

The Gospel of John presents the Baptist’s Testimony to Jesus.

* [1:29] The Lamb of God: the background for this title may be the victorious apocalyptic lamb who would destroy evil in the world (Rev 5–7; 17:14); the paschal lamb, whose blood saved Israel (Ex 12); and/or the suffering servant led like a lamb to the slaughter as a sin-offering (Is 53:7, 10).

* [1:30] He existed before me: possibly as Elijah (to come, Jn 1:27); for the evangelist and his audience, Jesus’ preexistence would be implied (see note on Jn 1:1).

* [1:31] I did not know him: this gospel shows no knowledge of the tradition (Lk 1) about the kinship of Jesus and John the Baptist. The reason why I came baptizing with water: in this gospel, John’s baptism is not connected with forgiveness of sins; its purpose is revelatory, that Jesus may be made known to Israel.

* [1:32] Like a dove: a symbol of the new creation (Gn 8:8) or the community of Israel (Hos 11:11). Remain: the first use of a favorite verb in John, emphasizing the permanency of the relationship between Father and Son (as here) and between the Son and the Christian. Jesus is the permanent bearer of the Spirit.

* [1:34] The Son of God: this reading is supported by good Greek manuscripts, including the Chester Beatty and Bodmer Papyri and the Vatican Codex, but is suspect because it harmonizes this passage with the synoptic version: “This is my beloved Son” (Mt 3:17; Mk 1:11; Lk 3:22). The poorly attested alternate reading, “God’s chosen One,” is probably a reference to the Servant of Yahweh (Is 42:1). (John, CHAPTER 1 | USCCB, n.d.)

Rev. Jim Caime, SJ, shares how humour gives him just enough space to ask a more honest question: Where might God be inviting me to grow, not by doing more, but by seeing differently?

I don’t hear this as God demanding more effort or higher achievement. I hear it as God seeing more possibility than we often allow ourselves to see. The invitation is not to strive harder, but to trust that God’s imagination for our lives exceeds our own.

At 64, I can look back and see things I never imagined I would do. Much of what has shaped me unfolded beyond anything I planned. That helps me remember that what lies ahead is still unknown, even when I think I have a plan. And I’ve learned not to assume that the unknown is a problem.

So perhaps the question Isaiah leaves us with this week is not, “Am I doing enough?” but something simpler and more honest: Where might God be inviting me to see my life with God’s eyes, rather than my own measurements? (Caime, n.d.)

Don Schwager quotes “John points to Jesus' saving mission,” by Cyril of Alexandria (376-444 AD).

"No longer does John need to 'prepare the way,' since the one for whom the preparation was being made is right there before his eyes... But now he who of old was dimly pictured, the very Lamb, the spotless Sacrifice, is led to the slaughter for all, that he might drive away the sin of the world, that he might overturn the destroyer of the earth, that dying for all he might annihilate death, that he might undo the curse that is upon us... For one Lamb died for all (2 Corinthians 5:14), saving the whole flock on earth to God the Father, one for all, that he might subject all to God." (excerpt from the COMMENTARY ON THE GOSPEL OF JOHN 2.1) (Schwager, n.d.)

The Word Among Us Meditation on 1 Corinthians 1:1-3 Today we begin the Week of Prayer for Christian Unity, and this year’s theme comes from Ephesians 4:4: “There is one body and one Spirit, just as you were called to the one hope of your calling.” That might remind you of today’s first reading. We are called, and that calling changes us. It’s meant to lead us to unity with everyone who belongs to Jesus. It’s meant to urge us to love each other to the point that we’re united.

So how do we start? A first step is to let Jesus help you see and love other Christians as fellow members of his body. So for the rest of this week, join believers around the world in praying the daily prayers for unity. You can find them starting on page 10 of this magazine.

“Lord, make us one in you!” (Meditation on 1 Corinthians 1:1-3, n.d.)

Friar Jude Winkler comments that Isaiah 49 is one of the songs of the Suffering Servant from Second Isaiah This servant is to raise up Israel and a light to the nations. Who is referred to here? Jesus used the vocabulary of the Suffering Servant to refer to Himself. Paul’s introduction to the Corinthians speaks to a port city with many troubles. As many as four letters from Paul repeat the name of Jesus in a community that thought the Holy Spirit was superior to Jesus. The Baptist calls Jesus the Lamb of God This phrase in Aramaic is used for “Servant of God” too. The Holy Spirit descended and remained on Jesus the Spirit as a dove, a symbol of Love in The Hebrew Testament. Friar Jude describes the Holy Spirit as the Love between Father and Son and for us. Christian Baptism is different from the Baptism of John as it is an invitation into the life of the Trinity.

Father Richard Rohr comments that great traditions always call people on a journey of faith to keep changing. There’s no other way the human person can open up to all that God is asking of us.

Immediately after he begins preaching, Jesus calls his first four disciples. Jesus just says, “Follow me” and immediately they leave their nets and follow him (Matthew 4:19–20). But today, the way I see people transformed doesn’t happen this quickly. Maybe it happened that way with Jesus and the disciples; I don’t want to say that it didn’t. A true disciple will have that kind of readiness. Most of us, though, would prefer some process of conversion, a series of conversations over a few weeks, with Jesus saying, “Hey, I’m into something new. Do you want to be a part of it? Let’s go.”

I hope we realize that we’re all called to discipleship. We hope that the point comes when we’re ready to let go of our nets: our sense of self, our security systems, and the way it’s always been. Fishing is Simon (Peter) and Andrew’s economic livelihood, and Jesus says to let go of it. He says, “I’m going to teach you how to fish in a new way, to fish for people” (Matthew 4:19). What he means is that he’s going to give them a new vocation. Hearing this Gospel passage, I hope we’re inspired to ask, “What is God asking us to do? Where is God asking us to go?” (Rohr, n.d.)

We join the Christian Community as anointed in Baptism as priest, prophet and leader presenting the Way of Jesus to the environment in which we are called to be a sign of love.

References

Caime, J. (n.d.). Daily Reflections. Creighton Online Ministries: Home. Retrieved January 18, 2026, from https://onlineministries.creighton.edu/ 

Isaiah, CHAPTER 49 | USCCB. (n.d.). Daily Readings. Retrieved January 18, 2026, from https://bible.usccb.org/bible/isaiah/49?3=#29049003 

John, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved January 18, 2026, from https://bible.usccb.org/bible/john/1?29=#51001029 

Meditation on 1 Corinthians 1:1-3. (n.d.). Word Among Us. Retrieved January 18, 2026, from https://wau.org/meditations/2026/01/18/1482253/ 

1 Corinthians, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved January 18, 2026, from https://bible.usccb.org/bible/1corinthians/1?1=#54001001 

Psalms, PSALM 40 | USCCB. (n.d.). Daily Readings. Retrieved January 18, 2026, from https://bible.usccb.org/bible/psalms/40?2 

Rohr, R. (n.d.). Follow Me. Center for Action and Contemplation. Retrieved January 18, 2026, from https://cac.org/daily-meditations/follow-me/ 

Schwager, D. (n.d.). Behold the Lamb of God! Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved January 18, 2026, from https://www.dailyscripture.net/daily-meditation/