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/ 

Authority for Deliverance

The texts from the Roman Catholic Lectionary today challenge us to seek the inspiration of the Spirit to see beyond the limitations on our faith and action that may be favoured by the principalities and powers of the world.

Discuss Deliverance

The reading from the Book of Numbers presents Balaam’s Fourth Oracle.

* [24:17] A star…a scepter: some early Christian writers, as well as rabbinic interpreters, understood this prophecy in messianic terms. So, for example, Rabbi Akiba designates Bar Kosiba the messiah in the early second century A.D. by calling him Bar Kokhba, i.e., son of the star, alluding to this passage. Although this text is not referred to anywhere in the New Testament, in a Christian messianic interpretation the star would refer to Jesus, as also the scepter from Israel; cf. Is 11:1. But it is doubtful whether this passage is to be connected with the “star of the Magi” in Mt 2:1–12. (Numbers, CHAPTER 24 | USCCB, n.d.)

Psalm 25 is a Prayer for Guidance and for Deliverance.

* [Psalm 25] A lament. Each verse begins with a successive letter of the Hebrew alphabet. Such acrostic Psalms are often a series of statements only loosely connected. The psalmist mixes ardent pleas (Ps 25:1–2, 16–22) with expressions of confidence in God who forgives and guides. (Psalms, PSALM 25 | USCCB, n.d.)

In the Gospel of Matthew, the Authority of Jesus is Questioned.

* [21:23–27] Cf. Mk 11:27–33. This is the first of five controversies between Jesus and the religious authorities of Judaism in Mt 21:23–22:46, presented in the form of questions and answers.

* [21:23] These things: probably his entry into the city, his cleansing of the temple, and his healings there.

* [21:24] To reply by counterquestion was common in rabbinical debate.

* [21:26] We fear…as a prophet: cf. Mt 14:5.

* [21:27] Since through embarrassment on the one hand and fear on the other the religious authorities claim ignorance of the origin of John’s baptism, they show themselves incapable of speaking with authority; hence Jesus refuses to discuss with them the grounds of his authority. (Matthew, CHAPTER 21 | USCCB, n.d.)

Rashmi Fernando, S.J. comments that we too often resist acknowledging truth because it challenges our preconceived notions or compels us to change. This indecision exposes a key Advent theme: the readiness of our hearts to recognize and embrace God, at least for His divine work at work, in us, in the people we encounter, and in the creation.

As we anticipate the celebration of Christ’s birth, we are invited to reflect on the difference between knowing Christ by His doings versus knowing Him for who He is, and what that reveals about our own faith journey. In this season of preparation, Jesus asks each of us: “Who am I to you—today, this Christmas, and in your life at this precise moment?” In answering this question, let us keep in mind what Saint Ignatius has to say in this regard: it is by knowing Christ more intimately that we can love Him more ardently; and it is by loving Him more ardently that we can follow Him more closely. (Fernando, 2024)

Don Schwager quotes “John the Baptist's authority came from heaven,” by Hilary of Poitiers (315-367 AD).

"Prior to this, the Pharisees had seen many things more worthy to be called great miracles, but now they were deeply troubled and asked Jesus to identify the authority by which he performed these works. The great mystery of the future is included in the consequences of present deeds. They felt the urge for special questioning, then, because the prefiguration of every danger was made known in this event. The Lord replied that he would tell them by what authority he did these works if only they would also reply to his question about whether they considered John the Baptist to have come from heaven or from man. They hesitated while pondering the dangers of responding. If they confessed John to have come from heaven, they would be convicted by that very confession for not believing in the authority of a heavenly witness. They were afraid to say that he was merely from man, however, because of the large crowd of people who believed John to be a prophet. So they answered that they did not know (they did in fact know him to be from heaven) because they feared that they might be convinced by the truth of their own confession. But they told the truth about themselves, even though it was their intention to deceive; it was only through their infidelity that they did not know John the Baptist to be from heaven. And they could not have known that John the Baptist was from man, because he was not." (excerpt from commentary ON MATTHEW 21.10) (Schwager, n.d.)

The Word Among Us Meditation on Matthew 21:23-27 comments that we believe that Jesus’ authority comes from his Father. But how does he exercise this authority? He doesn’t lord it over us; neither does he want to control us. Instead, Jesus uses his authority to set us free from sin and to reveal the tender love and mercy of his Father. The more we submit to his authority, the more we grow in holiness and the more we are able to reflect his love and mercy to those around us.

Today, think about an area in your life that you are struggling to surrender to Jesus. Recall how he exercises his authority, and then do your best to hand it over to him. He loves you and wants good things for you. So put your trust in him, and know that he will always lead you along the path he has marked out for you!

“Jesus, help me to yield more and more of my life to you.” (Meditation on Matthew 21:23-27, n.d.)

Friar Jude Winkler comments on the text in Numbers that centres around the desire of Balak to curse the Israelites and the revelation to Balaam that they are blessed by the Lord. Jesus displays the cleverness that was so valued and necessary in a society in a violent world with much autocratic power. Friar Jude reminds us of the option we should exercise to offer a prayer in encounters with impatience and rudeness in this holiday season.

Fr. Richard Rohr, OFM, introduces Anglican hermit Maggie Ross who describes an experience of God’s indwelling presence. Inspired by a Gospel passage about being “born again” (John 3:1–21), Ross recognizes how she is born anew through her “yes” to God’s invitation.

To bear the Word, to enter the kingdom, we must indeed be born from the Spirit, not for the second time in the womb of our natural mothers, but continually in the love of the Mother of God that brought forth her son, and like her, in the same movement, to bear Christ as well. Mary, then, is my mother in this second birth, just as she is for Nicodemus.  

That my heart is still not big enough to encompass this paradox I readily admit. I still feel unease about Mary sometimes…. But if nothing else, Mary has taught me to say yes: as Abraham and Sarah said yes, as Elizabeth and Zechariah said yes, as Jesus said yes to the cup that did not pass from him.  

And each time that cup is passed to me at the Eucharist, I look into its depths beyond the dark wine shimmering gold and, trembling, I say, “yes.” (Rohr, n.d.)

When we ponder what it is from which we need deliverance, we can certainly admit to personal and social ills that inhibit our acceptance of the call of Jesus to fullness of life.

References

Fernando, R. (2024, December 16). Daily Reflection Of Creighton University's Online Ministries. Creighton University's Online Ministries. https://onlineministries.creighton.edu/CollaborativeMinistry/121624.html 

Matthew, CHAPTER 21 | USCCB. (n.d.). Daily Readings. Retrieved December 16, 2024, from https://bible.usccb.org/bible/matthew/21?23 

Meditation on Matthew 21:23-27. (n.d.). The Word Among Us: Homepage. Retrieved December 16, 2024, from https://wau.org/meditations/2024/12/16/1152494/ 

Numbers, CHAPTER 24 | USCCB. (n.d.). Daily Readings. Retrieved December 16, 2024, from https://bible.usccb.org/bible/numbers/24?2 

Psalms, PSALM 25 | USCCB. (n.d.). Daily Readings. Retrieved December 16, 2024, from https://bible.usccb.org/bible/psalms/25?4 

Rohr, R. (n.d.). Born Anew. Center for Action and Contemplation. Retrieved December 16, 2024, from https://cac.org/daily-meditations/born-anew/ 

Schwager, D. (n.d.). All Hold That John Was a Prophet. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved December 16, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=dec16