Saving Rules

 The texts from the Roman Catholic Lectionary today warn us of the obstacles we may encounter when we attempt to “save others” in our own way.

Prepare our Encounter with Others

The Reading from the Second Book of Kings presents the roles of Sennacherib, Hezekiah, and Isaiah as God promises to shield and save the city.

c. [19:15] Ex 25:17–22; 1 Kgs 6:23–28; 8:6–7.

d. [19:19] 1 Kgs 18:36.

f. [19:34] 2 Sm 7:12.

g. [19:35] 1 Mc 7:41; 2 Mc 8:19. (2 Kings, CHAPTER 19 | USCCB, n.d.)

Psalm 48 praises the holy city as the invincible dwelling place of God

* [Psalm 48] A Zion hymn, praising the holy city as the invincible dwelling place of God. Unconquerable, it is an apt symbol of God who has defeated all enemies. After seven epithets describing the city (Ps 48:2–3), the Psalm describes the victory by the Divine Warrior over hostile kings (Ps 48:4–8). The second half proclaims the dominion of the God of Zion over all the earth (Ps 48:9–12) and invites pilgrims to announce that God is eternally invincible like Zion itself (Ps 48:13–14). (Psalm 48, PSALMS | USCCB, n.d.)

In the Gospel of Matthew, Jesus expresses in the Sermon on the Mount teaching about Pearls Before Swine, The Answer to Prayers, The Golden Rule, and The Narrow Gate.

* [7:1–12] In Mt 7:1 Matthew returns to the basic traditional material of the sermon (Lk 6:37–38, 41–42). The governing thought is the correspondence between conduct toward one’s fellows and God’s conduct toward the one so acting.

* [7:12] See Lk 6:31. This saying, known since the eighteenth century as the “Golden Rule,” is found in both positive and negative form in pagan and Jewish sources, both earlier and later than the gospel. This is the law and the prophets is an addition probably due to the evangelist.

* [7:13–28] The final section of the discourse is composed of a series of antitheses, contrasting two kinds of life within the Christian community, that of those who obey the words of Jesus and that of those who do not. Most of the sayings are from Q and are found also in Luke.

* [7:13–14] The metaphor of the “two ways” was common in pagan philosophy and in the Old Testament. In Christian literature it is found also in the Didache (1–6) and the Epistle of Barnabas (18–20). (Matthew, CHAPTER 7 | USCCB, n.d.)

Edward Morse comments that part of the Lord’s answer also had a mystical and futuristic element, mentioning a “remnant” and “survivors” that would “strike root below and bear fruit above.” (See verses 30-31). Not only would the people be saved from domination, but they would be saved for a fruitful future. That is more than Hezekiah asked for – the kind of generosity that is characteristic of the Lord, always building a future plan. The Lord knows what he is doing, even when we cannot see the end.

It is evident that Jesus expects his disciples to exercise discernment. Despite caution about the perils of judging others harshly, he also expected them to exercise discernment over such matters as false prophets, rotten trees, and bad fruits. We should expect resistance in this world. We will face challenges that are not so obvious as a massive army threatening a siege. Most of our battles are on a smaller scale, but they require similar courage, patience, and prudence, accompanied by faithful prayer.

The second teaching emphasized here, concerning the narrow gate and the wide road, also calls for discernment and directs us in our prayer. Not all roads lead to life with God. Some lead to destruction. Jesus is the narrow gate. His way can be trusted, even though other paths may look more promising. He knows what he is doing and where he is leading us, even when we may not be so sure. Lord, give us the wisdom we need for discernment, and the faith we need to trust you. Thanks be to God. (Morse, 2026)

Don Schwager quotes “Unreadiness to receive Godly teaching,” by Augustine of Hippo, 430-543 A.D.

"Now in this precept we are forbidden to give a holy thing to dogs or to cast pearls before swine. We must diligently seek to determine the gravity of these words: holy, pearls, dogs and swine. A holy thing is whatever it would be impious to profane or tear apart. Even a fruitless attempt to do so makes one already guilty of such impiety, though the holy thing may by its very nature remain inviolable and indestructible. Pearls signify all spiritual things that are worthy of being highly prized. Because these things lie hidden in secret, it is as though they were being drawn up from the deep. Because they are found in the wrappings of allegories, it is as though they were contained within shells that have been opened.(1) It is clear therefore that one and the same thing can be called both a holy thing and a pearl. It can be called a holy thing because it ought not to be destroyed and a pearl because it ought not to be despised. One tries to destroy what one does not wish to leave intact. One despises what is deemed worthless, as if beneath him. Hence, whatever is despised is said to be trampled under foot... Thus we may rightly understand that these words (dogs and swine) are now used to designate respectively those who assail the truth and those who resist it." (excerpt from SERMON ON THE MOUNT 2.20.68-69)

(1) The interpretive task is to crack through the shell of the language to its inner spiritual meaning. (Schwager, n.d.)

The Word Among Us Meditation on 2 Kings 19:9-11, 14-21, 31-36 comments that how Hezekiah reacted serves as a model for us… even if our challenges don’t rise to the level of international diplomacy!

First, Hezekiah didn’t react right away. He took hold of the letter and made a beeline for the Temple, where he could find peace in God’s presence. Rather than trust his initial reactions, he went to the Lord first.

Second, Hezekiah sought guidance from the Lord. Spreading out the letter before the Lord, he opened his heart to God and asked for help. He needed to distinguish between the thoughts arising from his emotions and the thoughts that come from a heart established in faith and trust.

In response, God assured Hezekiah that he had “listened” and that he would indeed protect Jerusalem (2 Kings 19:20). And sure enough, he did!

Hezekiah’s example shows us that we don’t have to give in to the first thoughts that come to mind—especially when we are feeling anxious, fearful, or upset. Instead, we can seek the help of the God who listens. If we learn to listen as well, we’ll find the peace that we need to move forward in confidence.

“Lord, help me always to run to you when I am in trouble and I don’t know what to do!” (Meditation on 2 Kings 19:9-11, 14-21, 31-36, n.d.)

Friar Jude Winkler comments that the passage from 2 Kings tells us about the king of Assyria sending troops to attack Judah where there is no way to defend itself. Hezekiah goes and seeks God’s intervention. The text may suggest a plague that, in those times, killed many more soldiers than war. This may be a sanitized version of the outcome that may have resulted from paying a bribe? The Gospel exhorts that we don’t give what is holy to dogs. This reminds us not to preach to those who are not ready. We may plan seeds and wait for the time for them to convert. The golden rule is proclaimed in several different cultures and is a great source of wisdom. The narrow gate implies we have to say no to illusory things that seem to be a path.  We are called to the path of life, every day of our life. Friar Jude reminds us that we have to keep working on the attitudes and motivations that are not of the Kingdom.

Fr. Richard Rohr, OFM, introduces Grammy Award–winning artist and musician Jon Batiste who shares a response to “Where are you seeing that dehumanization right now, and how might we lean into joy as an act of resistance?”

We [can] lose hope when we don’t believe or see evidence of a positive outcome anymore, but the deepest hope is this inner knowing that the brightest light can come from the darkest moments. You find that hope … by first questioning, “What are the things that I’m hoping for? Who are they for? Who is in control of hope? What is my hope rooted in? What is my belief about the ultimate outcome?” 

I’ve started to learn that hope transcends the physical. Hope is the language of the invisible. It transcends circumstances because it transcends physicality. It’s spiritual. It’s the language of the invisible realm, which is just as real, if not more real, than the things we can see and touch. Hope is the deep inner knowing that comes from building that [foundation]. That’s why I like to say that hope is like a contact sport. You work on it. You get better at it. My house could be flooded, and the roof could be on fire, and still, there’s a sense of hope I can have. I’m going to stay in that boat. (Rohr, n.d.)

We ask the Spirit to continue to remind us that “haste makes waste” even in our effort to activate our Baptismal anointing as priest, prophet, and leader to “convert” our community.

References

Matthew, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved June 23, 2026, from https://bible.usccb.org/bible/matthew/7? 

Meditation on 2 Kings 19:9-11, 14-21, 31-36. (n.d.). Word Among Us. Retrieved June 23, 2026, from https://wau.org/meditations/2026/06/23/1597216/ 

Morse, E. (2026, June 23). Daily Reflection June 23, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved June 23, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-23-2026 

Psalm 48, PSALMS | USCCB. (n.d.). Daily Bible Readings, Audio and Video Every Morning | USCCB. Retrieved June 23, 2026, from https://bible.usccb.org/bible/psalms/48?2 

Rohr, R. (n.d.). Hope Takes Practice. Center for Action and Contemplation. Retrieved June 23, 2026, from https://cac.org/daily-meditations/hope-takes-practice/ 

Schwager, D. (n.d.). Do Not Throw Your Pearls before Swine. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 23, 2026, from https://www.dailyscripture.net/daily-meditation/ 

2 Kings, CHAPTER 19 | USCCB. (n.d.). Daily Readings. Retrieved June 23, 2026, from https://bible.usccb.org/bible/2kings/19? 

Reversal of Fortune

The texts from the Roman Catholic Lectionary today challenge us to the action required to bring about the reversal of fortune that our contemplation of Jesus Way shows us to be necessary for fullness of life in our society.

Reversal of Fortune

The reading from the Prophet Ezekiel is a taunt song proclamation against the King of Tyre.

* [28:1–10] Ezekiel mocks the arrogance of Tyre’s leader, who mistakes the city’s commercial success for evidence of his divinity. At the hands of a foreign army, commissioned by the only God worthy of the name, this leader dies a humiliating, unceremonious death.

* [28:3] Wiser than Daniel: see note on 14:14. (Ezekiel, CHAPTER 28 | USCCB, n.d.)

The response from Deuteronomy is a poetic sermon about Israel’s ingratitude and idolatry.

* [32:1–43] The whole song is a poetic sermon, having for its theme the Lord’s benefits to Israel (vv. 1–14) and Israel’s ingratitude and idolatry in turning to the gods of the nations; these sins will be punished by the nations themselves (vv. 15–29); in turn, the foolish pride of the nations will be punished, and the Lord’s honor will be vindicated (vv. 30–43). (Deuteronomy, CHAPTER 32 | USCCB, n.d.)

The Gospel of Matthew declares how riches are an obstacle.

* [19:23–24] Riches are an obstacle to entering the kingdom that cannot be overcome by human power. The comparison with the impossibility of a camel’s passing through the eye of a needle should not be mitigated by such suppositions as that the eye of a needle means a low or narrow gate. The kingdom of God: as in Mt 12:28; 21:31, 43 instead of Matthew’s usual kingdom of heaven.

* [19:25–26] See note on Mk 10:23–27.

* [19:28] This saying, directed to the Twelve, is from Q; see Lk 22:29–30. The new age: the Greek word here translated “new age” occurs in the New Testament only here and in Ti 3:5. Literally, it means “rebirth” or “regeneration,” and is used in Titus of spiritual rebirth through baptism. Here it means the “rebirth” effected by the coming of the kingdom. Since that coming has various stages (see notes on Mt 3:2; 4:17), the new age could be taken as referring to the time after the resurrection when the Twelve will govern the true Israel, i.e., the church of Jesus. (For “judge” in the sense of “govern,” cf. Jgs 12:8, 9, 11; 15:20; 16:31; Ps 2:10). But since it is connected here with the time when the Son of Man will be seated on his throne of glory, language that Matthew uses in Mt 25:31 for the time of final judgment, it is more likely that what the Twelve are promised is that they will be joined with Jesus then in judging the people of Israel.

* [19:30] Different interpretations have been given to this saying, which comes from Mk 10:31. In view of Matthew’s associating it with the following parable (Mt 20:1–15) and substantially repeating it (in reverse order) at the end of that parable (Mt 20:16), it may be that his meaning is that all who respond to the call of Jesus, at whatever time (first or last), will be the same in respect to inheriting the benefits of the kingdom, which is the gift of God. (Matthew, CHAPTER 19 | USCCB, n.d.)

Matthew Walsh, S.J. comments that The Meditation on the Three Classes of Person is given during the Second Week of the Spiritual Exercises, “…to aid one toward embracing what is better.” (SE 149). All three “Classes” can see that they need to make an important decision to aid in doing what is “better”. The person typical of the First Class simply never makes the decision or change that is necessary. The person typical of the Second Class is willing to make a change, but according to what seems better to him or her. The person typical of the Third Class lives with a holy indifference that guides decision-making; this “Third Class” of person is a master of discernment, making decisions not by affect or reason or experience alone, but by cultivating a sensitivity to the Holy Spirit.

This Meditation has been very helpful for me as I work and pray to be a person of discernment, attending to the movements of the Good Spirit throughout the day. It has also helped me to understand why Jesus deals differently with different people. The way that each individual is called is unique. Just as the call for Zacchaeus was different from the call of the Apostles, so, too, each individual is called in a unique way. While it is important to work for a holy indifference to possessions, it is most important to follow the promptings of the Good Spirit in dealing with possessions…and in all we do. (Walsh, n.d.)

Don Schwager quotes “Who can enter the kingdom of heaven?” by John Chrysostom, 347-407 A.D.

"What then did Christ say? 'How difficult it will be for the rich to enter the kingdom of heaven.' He was not criticizing money itself but the wills of those who are taken captive by it. If it will be difficult for the rich, how much more so for the avaricious! For if stinginess with one's own wealth is an impediment to gaining the kingdom, think how much fire is amassed for taking someone else's. But why does he say that it is hard for the rich man to enter the kingdom, to the disciples, who were poor and had nothing? He teaches them not to be ashamed of their poverty and, as it were, gives the reason why he did not allow them to possess anything. After saying it is hard, he also shows them that it is impossible, and not simply impossible but even in an exaggerated way impossible. He shows this from the comparison of the camel and the needle: 'It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven.' Hence Christ demonstrates that there is a significant reward for the wealthy who can practice self-denial. He also said that this had to be the work of God, that he might show that great grace is needed for anyone who is going to achieve it." (excerpt from THE GOSPEL OF MATTHEW, HOMILY 63.2) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 19:23-30 comments that when it comes to calculating the cost of following the Lord, Jesus asks us to count the cost in a very different way. In his kingdom, whatever we give up in order to follow him is promised back to us “a hundred times more” plus the greatest reward of all: eternal life with God in heaven (Matthew 19:29)! So the more we “spend” on Jesus, the more we will receive back.

This cost/benefit analysis can be a stretch for us to wrap our heads around when we are used to thinking in terms of our limited resources! Yet God’s love and generosity far exceed what we can calculate or imagine.

Sometimes when God calls us to a new path—perhaps to start a new business or to move to a new city—we only see what we are giving up. We can’t see what awaits us on the other side, and it can be hard to trust him as we move forward. But when God asks us to give up a plan or even a relationship that we hold close, he promises to give back to us even more generously—a hundred times more.

So yes, calculate your grocery budget. But don’t calculate your commitment to follow Jesus. He is worth all that you have.

“Lord, you are so generous! I want to spend everything on you.” (Meditation on Matthew 19:23-30, n.d.)

Friar Jude Winkler comments that Ezekiel offers a taunt song, a powerful feature of Hebrew spirituality, that warns of the destruction of the rich and powerful by pagan nations. This taunt song resonates with the pattern used against Rome in Revelations. Friar Jude warns against interpretation of the passage from Matthew as the “Gospel of Wealth” as Jesus is promising everlasting life but not without crosses that call Christians to give all that we have.

Fr. Richard Rohr, OFM, introduces author and spiritual director Lerita Coleman Brown who comments on Howard Thurman’s (1899–1981) gift of mentoring others.

Who are you? How does the sound of the genuine come through to you?… Don’t be deceived and thrown off by all the noises that are a part even of your dreams, your ambitions… that you don’t hear the sound of the genuine in you because that is the only true guide that you will ever have and if you don’t have that you don’t have a thing. You may be famous, you may be whatever the other ideals are which are a part of this generation but you know you don’t have the foggiest notion of who you are, where you are going, what you want. Cultivate the discipline of listening to the sound of the genuine in yourself. [2] (Rohr, n.d.)

We witness the misapplication of power and wealth in our society even as we are reluctant to seek the guidance of the Spirit to guide our action in the reversal of fortune for the victims of the selfish philosophies that dominate our culture.

References

Deuteronomy, CHAPTER 32 | USCCB. (n.d.). USCCB. Retrieved August 20, 2024, from https://bible.usccb.org/bible/deuteronomy/32? 

Ezekiel, CHAPTER 28 | USCCB. (n.d.). USCCB. Retrieved August 20, 2024, from https://bible.usccb.org/bible/ezekiel/28?1 

Matthew, CHAPTER 19 | USCCB. (n.d.). USCCB. Retrieved August 20, 2024, from https://bible.usccb.org/bible/matthew/19? 

Meditation on Matthew 19:23-30. (n.d.). The Word Among Us: Homepage. Retrieved August 20, 2024, from https://wau.org/meditations/2024/08/20/1055229/ 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Listen for the Sound of the Genuine. Retrieved August 20, 2024, from https://cac.org/daily-meditations/listen-for-the-sound-of-the-genuine/ 

Schwager, D. (n.d.). Daily Scripture Readings and Meditations. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 20, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=aug20 

Walsh, M. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved August 20, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/082024.html