Grace and Forgiveness

The texts from the Roman Catholic Lectionary today invite us to contemplate the message of the Lord’s Prayer trusting Providence to grace us with the “Daily Bread” of forgiveness and openness to deliverance from evil.

Word of Love

The Reading from the Book of the Prophet Isaiah is An Invitation to Grace.

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

Psalm 34 proclaims God will make “the Poor” powerful.

* [Psalm 34] A thanksgiving in acrostic form, each line beginning with a successive letter of the Hebrew alphabet. In this Psalm one letter is missing and two are in reverse order. The psalmist, fresh from the experience of being rescued (Ps 34:5, 7), can teach the “poor,” those who are defenseless, to trust in God alone (Ps 34:4, 12). God will make them powerful (Ps 34:5–11) and give them protection (Ps 34:12–22).

Psalm 34:14

Keep your tongue from evil,

your lips from speaking lies. (Psalms, PSALM 34 | USCCB, n.d.)

The Gospel of Matthew presents The Lord’s Prayer.

* [6:7–15] Matthew inserts into his basic traditional material an expansion of the material on prayer that includes the model prayer, the “Our Father.” That prayer is found in Lk 11:2–4 in a different context and in a different form.

* [6:7] The example of what Christian prayer should be like contrasts it now not with the prayer of the hypocrites but with that of the pagans. Their babbling probably means their reciting a long list of divine names, hoping that one of them will force a response from the deity.

* [6:9–13] Matthew’s form of the “Our Father” follows the liturgical tradition of his church. Luke’s less developed form also represents the liturgical tradition known to him, but it is probably closer than Matthew’s to the original words of Jesus.

* [6:9] Our Father in heaven: this invocation is found in many rabbinic prayers of the post-New Testament period. Hallowed be your name: though the “hallowing” of the divine name could be understood as reverence done to God by human praise and by obedience to his will, this is more probably a petition that God hallow his own name, i.e., that he manifest his glory by an act of power (cf. Ez 36:23), in this case, by the establishment of his kingdom in its fullness.

* [6:10] Your kingdom come: this petition sets the tone of the prayer, and inclines the balance toward divine rather than human action in the petitions that immediately precede and follow it. Your will be done, on earth as in heaven: a petition that the divine purpose to establish the kingdom, a purpose present now in heaven, be executed on earth.

* [6:11] Give us today our daily bread: the rare Greek word epiousios, here daily, occurs in the New Testament only here and in Lk 11:3. A single occurrence of the word outside of these texts and of literature dependent on them has been claimed, but the claim is highly doubtful. The word may mean daily or “future” (other meanings have also been proposed). The latter would conform better to the eschatological tone of the whole prayer. So understood, the petition would be for a speedy coming of the kingdom (today), which is often portrayed in both the Old Testament and the New under the image of a feast (Is 25:6; Mt 8:11; 22:1–10; Lk 13:29; 14:15–24).

* [6:12] Forgive us our debts: the word debts is used metaphorically of sins, “debts” owed to God (see Lk 11:4). The request is probably for forgiveness at the final judgment.

* [6:13] Jewish apocalyptic writings speak of a period of severe trial before the end of the age, sometimes called the “messianic woes.” This petition asks that the disciples be spared that final test.

* [6:14–15] These verses reflect a set pattern called “Principles of Holy Law.” Human action now will be met by a corresponding action of God at the final judgment. (Matthew, CHAPTER 6 | USCCB, n.d.)

Tamora Whitney comments that the prayer has become standardized and formal. We say it every day (or maybe we should say it every day). And when we do, we should think about what it means and what we are saying. In these or other words, we are talking to our father. We are acknowledging that we love and respect him.

We need to acknowledge the words and the importance of the words. The prayer is simple but meaningful, when we are deliberate and mean what we say. We are asking for our basic needs, asking for his forgiveness when necessary, and promising to love and care for each other like he loves and cares for us. (Whitney, 2026)

Don Schwager quotes “Pardon your brother and sister,” by Augustine, Bishop of Hippo, 354-430 A.D.

"Pardon, that you may be pardoned. In doing this, nothing is required of the body. It is the will that acts. You will experience no physical pain - you will have nothing less in your home. Now in truth, my brothers and sisters, you see what an evil it is that those who have been commanded to love even their enemy do not pardon a penitent brother or sister." (quote from Sermon 210,10) (Schwager, n.d.)

Friar Jude Winkler notes that in the ending verses of Second Isaiah, the Word of God is like the fertilizing rain. If we don’t listen we will be like a desert. The Our Father in Luke’s Gospel is a series of disjoined petitions. Friar Jude suggests Luke is closer to Jesus' actual prayer. Matthew gives us a well developed liturgical “Our Father” prayed in his day. God is our Father and we praise Divine goodness. We surrender with our whole heart and soul. We petition God for bread for life and in the Eucharist. We have to be willing to forgive to be able to open our hearts to accept forgiveness. Friar Jude comments that the bad behaviour we forgive in others has hurt them more than us. In Luke’s prayer, we ask for deliverance from the trial. God allows temptation to offer us an opportunity to grow in love. Everything is an opportunity to show love. When we mess up we can depend upon God all the more.

The Word Among Us Meditation on Matthew 6:7-15 comments that just as a child working with his father almost naturally learns how to think and act like his father. That’s why Jesus doesn’t just tell us to go and do God’s will; he tells us to do it prayerfully, with a heart open to him. He knows that we can’t fully grasp it on our own. We need to hear and learn from him.

So whenever you pray for God’s kingdom to come, picture yourself and the Father building that kingdom side by side. Be open to him working in your heart as he teaches you what his kingdom looks like. Pay attention to what he is already doing in the world. And then wholeheartedly declare, “I delight to do your will, my God!” (Psalm 40:9).

“Father, thy will be done through me!” (Meditation on Matthew 6:7-15, n.d.)

Fr Richard Rohr, OFM, introduces Estelle Frankel, a teacher of Jewish mysticism, who describes how the story of Exodus reveals our human preference for what is known, even if something new may be better for us.

The compulsion to repeat the past is apparent in the biblical myth of the Exodus. When Moses led the Israelites to freedom, they often yearned to return to Egypt. Though they were miraculously provided for throughout their forty years of wandering in the desert, the Israelites were often nostalgic for the “good old (bad) days” in Egypt: “We remember the fish we ate free in Mitzrayim—also the cucumber, melons, leeks, onions and garlic” (Numbers 11:5)…. They missed the predictability and sense of control they felt in Egypt—where everything was known. Though in actuality they were oppressed and enslaved by the Egyptians, the Israelites looked back on their time in Egypt with nostalgia because they could not bear the uncertainty they faced as a free people.

Freedom is, ultimately, uncertain and unpredictable. One of the first lessons we all must learn in order to be free is how to “bear” uncertainty and trust in the unknown. In the biblical myth of the Exodus, the manna was a vehicle for learning this lesson. Each day for forty years, the Israelites would have to go out and gather their daily supply of manna—just enough for that day….

The manna provided the necessary preparation for becoming a free people, for freedom requires an ability to bear uncertainty, to not know what is going to happen next, and to trust in the unfolding journey. (Rohr, 2025)

We let the closing petition of the Lord’s Prayer inspire us to reject evil and surrender to God’s desire for us to forgive those who trespass against us.

References

Isaiah, CHAPTER 55 | USCCB. (n.d.). Daily Readings. Retrieved February 24, 2026, from https://bible.usccb.org/bible/isaiah/55?10 

Matthew, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved February 24, 2026, from https://bible.usccb.org/bible/matthew/6?7 

Meditation on Matthew 6:7-15. (n.d.). Word Among Us. Retrieved February 24, 2026, from https://wau.org/meditations/2026/02/24/1508049/ 

Psalms, PSALM 34 | USCCB. (n.d.). Daily Readings. Retrieved February 24, 2026, from https://bible.usccb.org/bible/psalms/34?4 

Rohr, R. (2025, March 13). Manna: An Invitation to Something New. Center for Action and Contemplation. Retrieved February 24, 2026, from https://cac.org/daily-meditations/manna-an-invitation-to-something-new/ 

Schwager, D. (n.d.). Your Heavenly Father Knows What You Need. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved February 24, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Whitney, T. (2026, February 24). Daily Reflection February 24, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved February 24, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-february-24-2026 

Liturgy and Life

The texts from the Roman Catholic Lectionary today invite us to consider the role of our social and cultural practices in generating the opportunity to commit to a life governed by love for all who come into our environment.

Liturgy of Life

 

In the Reading from the Second Book of Samuel The Ark is Brought to Jerusalem.

* [6:14] Girt with a linen ephod: the ephod was some sort of priestly vestment (probably like an apron); cf. Ex 28:4; Jgs 17:5; 1 Sm 2:18, 28; 14:3; 22:18; 23:6. The cultic procession that accompanies the ark to the holy mountain, Zion, is led by King David, dancing ecstatically and wearing a priestly vestment. (2 Samuel, CHAPTER 6 | USCCB, n.d.)

Psalm 24 presents a choir that identifies the approaching God.

* [Psalm 24] The Psalm apparently accompanied a ceremony of the entry of God (invisibly enthroned upon the ark), followed by the people, into the Temple. The Temple commemorated the creation of the world (Ps 24:1–2). The people had to affirm their fidelity before being admitted into the sanctuary (Ps 24:3–6; cf. Ps 15). A choir identifies the approaching God and invites the very Temple gates to bow down in obeisance (Ps 24:7–10). (Psalms, PSALM 24 | USCCB, n.d.)

The Gospel of Mark presents Jesus and His Family.

* [3:20–35] Within the narrative of the coming of Jesus’ relatives (Mk 3:20–21) is inserted the account of the unbelieving scribes from Jerusalem who attributed Jesus’ power over demons to Beelzebul (Mk 3:22–30); see note on Mk 5:21–43. There were those even among the relatives of Jesus who disbelieved and regarded Jesus as out of his mind (Mk 3:21). Against this background, Jesus is informed of the arrival of his mother and brothers [and sisters] (Mk 3:32). He responds by showing that not family ties but doing God’s will (Mk 3:35) is decisive in the kingdom; cf. note on Mt 12:46–50.

* [3:32] Your brothers: see note on Mk 6:3. (Mark, CHAPTER 3 | USCCB, n.d.)

Colette O’Meara-McKinney comments that we are all invited to witness, engage, and live with the presence of God as the guiding light. We are invited to witness this joy and bring our own full selves to the experience of God.

This is a positive entry into the Gospel. Just as David’s joy is both personal and communal, Jesus reminds us that we are all in this together. He refers to his family as all of us, humanity with our flaws and strengths, our successes, and our stumbles. This commitment to each other enhances the joys while demanding that we don’t turn away in darker times. We hold each other up in support while holding each other accountable.

Perhaps our prayer in reflection is to better understand what it means to be a person of God’s family and live in a way that demonstrates that connection through words, actions, and spirit. (O'Meara-McKinney, n.d.)

Don Schwager quotes “The cross of Christ as victory,” by Augustine of Hippo, 430-543 A.D.

"[Mary] did the Father's will. It was this in her that the Lord magnified, not merely that her flesh gave birth to flesh... When he said, 'Blessed are they who hear the Word of God and keep it' (Luke 11:28), he was in effect saying: 'My mother whom you have called blessed is blessed for the reason that she keeps the Word of God, not that the Word was made flesh in her and dwelt among us (John 1:14), but that she keeps the very Word of God through which she was made and which was made flesh in her." (excerpt from TRACTATE ON JOHN 10.3.2) (Schwager, n.d.)

 The Word Among Us Meditation on Mark 3:31-35 comments that Jesus wants us to know him in a new way, too. We might have our routines that we’re accustomed to. We go to Mass; we read the Scriptures. But are we listening attentively to what he might have to say to us today? Or have we, like his family, settled into the status quo in our relationship with Jesus and are happy to stay that way?

Today, accept Jesus’ invitation to approach him anew as Teacher and Lord. Take the next step toward a deeper faith in him. Align yourself with the family of believers who listen to his voice and obey God’s will. Then, as Mary told the servants at the wedding in Cana, “Do whatever he tells you” (John 2:5).

“Lord Jesus, I want to see you with fresh eyes. I want to listen to your voice and do your will.” (Meditation on Mark 3:31-35, n.d.)

Friar Jude Winkler comments that in 2 Samuel, David brings the Ark to Jerusalem. He recounts the consequence of the death of the soldier at the home of Obed Edom from touching the Ark. He brings the Ark with sacrifice and dancing. Kings had priestly functions at that time. It seems to have ended around 780 BCE. The idea of a King considered as a priest continues at British coronations. Jesus proclaims “here are my brothers and sisters” Jesus suggests here that the disciples are better than Jesus' family, who are not quite believing and even the inappropriate response of the apostles supports this. A dusty and dirty prophet as the “Son of God” is difficult to accept. The Pharisees reject him. In Mark’s Gospel there is much difficulty in accepting Jesus. Friar Jude presents this as a consolation for us, as God reveals Himself in His time not our time.

Father Richard Rohr, OFM, introduces public theologian Rachel Held Evans (1981–2019) who recounts the historical circumstances that led to the creation of the Old Testament. The Bible can be understood as a call to remember our shared humanity.

And so we have on our hands a Bible that includes psalms of praise, but also psalms of complaint and anger, a Bible that poses big questions about the nature of evil and the cause of suffering without always answering them. We have a Bible that says in one place that “with much wisdom comes much sorrow” (Ecclesiastes 1:18) and in another “wisdom is supreme—so get wisdom” (Proverbs 4:7 HCSB). We have a Bible concerned with what to do when your neighbor’s donkey falls into a pit…. We have a Bible that depicts God as aloof and in control in one moment, and vulnerable and humanlike in the next, a Bible that has frustrated even the best systematic theologians for centuries because it’s a Bible that so rarely behaves.

In short, we have on our hands a Bible as complicated and dynamic as our relationship with God, one that reads less like divine monologue and more like an intimate conversation. Our most sacred stories emerged from a rift in relationship, an intense crisis of faith. Those of us who spend as much time doubting as we do believing can take enormous comfort in that. The Bible is for us too. (Rohr, n.d.)

We ask the Spirit to lead us to the uncomfortable truths of narrow application of our mission as disciples of Christ and call us to serve all of God’s Children and as family in the Body Of Christ.

References

Mark, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved January 27, 2026, from https://bible.usccb.org/bible/mark/3?31 

Meditation on Mark 3:31-35. (n.d.). Word Among Us. Retrieved January 27, 2026, from https://wau.org/meditations/2026/01/27/1488130/ 

O'Meara-McKinney, C. (n.d.). Daily Reflections. Creighton University Online Ministries. Retrieved January 27, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-january-27-2026 

Psalms, PSALM 24 | USCCB. (n.d.). Daily Readings. Retrieved January 27, 2026, from https://bible.usccb.org/bible/psalms/24?7 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved January 27, 2026, from https://cac.org/daily-meditations/a-book-to-remember/ 

Schwager, D. (n.d.). Whoever Does the Will of God Is My Brother and Sister. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved January 27, 2026, from https://www.dailyscripture.net/daily-meditation/ 

2 Samuel, CHAPTER 6 | USCCB. (n.d.). Daily Readings. Retrieved January 27, 2026, from https://bible.usccb.org/bible/2samuel/6?12