Fullness from Forgiveness

 The texts from the Roman Catholic Lectionary today challenge us to adopt the mind of Christ as we try to replace rejection, hypocrisy, and deceit with forgiveness.

Finding Forgiveness

The Reading from the Book of Sirach declares a person with hypocrisy and deceit soon becomes a victim of its own treachery.

* [27:16–28:11] Betrayal of confidence through indiscretion destroys friendship and does irreparable harm (27:16–21); cf. 22:22. False friendship based on hypocrisy and deceit is hateful to Ben Sira and, he adds, to God as well (27:22–24); it soon becomes a victim of its own treachery (27:25–27). The same fate awaits the malicious and vengeful (27:28–28:1).

a. [28:1] Dt 32:35; Rom 12:19.

b. [28:2] Mt 6:14.

c. [28:3] Mt 18:23–35.

d. [28:6] Sir 7:36; 38:20. (Sirach, CHAPTER 27 | USCCB, n.d.)

Psalm 103 declares the eternal God is well aware of the people’s human fragility.

* [Psalm 103] The speaker in this hymn begins by praising God for personal benefits (Ps 103:1–5), then moves on to God’s mercy toward all the people (Ps 103:6–18). Even sin cannot destroy that mercy (Ps 103:11–13), for the eternal God is well aware of the people’s human fragility (Ps 103:14–18). The psalmist invites the heavenly beings to join in praise (Ps 103:19–22). (Psalms, PSALM 103 | USCCB, n.d.)

The Reading from the Letter of Paul to the Romans emphasizes God’s total claim on the believer.

* [14:8] The Lord: Jesus, our Master. The same Greek word, kyrios, was applied to both rulers and holders of slaves. Throughout the Letter to the Romans Paul emphasizes God’s total claim on the believer; see note on Rom 1:1. (Romans, CHAPTER 14 | USCCB, n.d.)

In the Gospel of Matthew, Jesus teaches forgiveness in the Parable of the Unforgiving Servant

* [18:21–35] The final section of the discourse deals with the forgiveness that the disciples are to give to their fellow disciples who sin against them. To the question of Peter how often forgiveness is to be granted (Mt 18:21), Jesus answers that it is to be given without limit (Mt 18:22) and illustrates this with the parable of the unmerciful servant (Mt 18:23–34), warning that his heavenly Father will give those who do not forgive the same treatment as that given to the unmerciful servant (Mt 18:35). Mt 18:21–22 correspond to Lk 17:4; the parable and the final warning are peculiar to Matthew. That the parable did not originally belong to this context is suggested by the fact that it really does not deal with repeated forgiveness, which is the point of Peter’s question and Jesus’ reply.

* [18:22] Seventy-seven times: the Greek corresponds exactly to the LXX of Gn 4:24. There is probably an allusion, by contrast, to the limitless vengeance of Lamech in the Genesis text. In any case, what is demanded of the disciples is limitless forgiveness.

* [18:24] A huge amount: literally, “ten thousand talents.” The talent was a unit of coinage of high but varying value depending on its metal (gold, silver, copper) and its place of origin. It is mentioned in the New Testament only here and in Mt 25:14–30.

* [18:26] Pay you back in full: an empty promise, given the size of the debt.

* [18:28] A much smaller amount: literally, “a hundred denarii.” A denarius was the normal daily wage of a laborer. The difference between the two debts is enormous and brings out the absurdity of the conduct of the Christian who has received the great forgiveness of God and yet refuses to forgive the relatively minor offenses done to him.

* [18:34] Since the debt is so great as to be unpayable, the punishment will be endless.

* [18:35] The Father’s forgiveness, already given, will be withdrawn at the final judgment for those who have not imitated his forgiveness by their own. (Matthew, CHAPTER 18 | USCCB, n.d.)

Tom Lenz comments that his community has an ever-increasing presence of neighbors seeing the “not so perfect” nature of each other - without regard for their own imperfections. If “strength” in our society looks like perfection, stoicism, and “certainty by order” then perhaps we need a new definition for strength.

All of us, to some degree, likely see the world as we would like it to be more so than how it actually is. This always helps to tip the scales in our favor. But if we can allow ourselves a posture of vulnerability, even a little, then perhaps we can strengthen our communities by softening ourselves. The ripples of our forgiveness and compassion can then become the examples for others to look to as the cultural norm rather than the exception. (Lenz, 2026)

Don Schwager quotes “How often shall I forgive?” by Hilary of Poitiers (315-367 AD).

"When Peter asked him whether he should forgive his brother sinning against him up to seven times, the Lord replied, 'Not up to seven times but up to seventy times seven times'" In every way he teaches us to be like him in humility and goodness. In weakening and breaking the impulses of our rampant passions he strengthens us by the example of his leniency, by granting us in faith pardon of all our sins. For the vices of our nature did not merit pardon. Therefore all pardon comes from him. In fact, he pardons even those sins that remain in one after confession. The penalty to be paid through Cain was established at sevenfold, but that sin was against a man, against his brother Abel, to the point of murder (Genesis 4:8). But in Lamech the penalty was established at seventy times seven times (Genesis 4:24), and, as we believe, the penalty was established on those responsible for the Lord's Passion. But the Lord through the confession of believers grants pardon for this crime. By the gift of baptism he grants the grace of salvation to his revilers and persecutors. How much more is it necessary, he shows, that pardon be returned by us without measure or number. And we should not think how many times we forgive, but we should cease to be angry with those who sin against us, as often as the occasion for anger exists. Pardon's frequency shows us that in our case there is never a time for anger, since God pardons us for all sins in their entirety by his gift rather than by our merit. Nor should we be excused from the requirement of giving pardon that number of times [i.e., seventy times seven], since through the grace of the gospel God has granted us pardon without measure." (excerpt from ON MATTHEW 18.10) (Schwager, n.d.)

Friar Jude Winkler comments on the texts for today. The Book of Sirach, one of the last texts of the Hebrew Bible written in late 200 BCE asserts that Jewish wisdom is as great as Greek wisdom. We learn that God shows us mercy and love not wrath and anger, Live and die for the Lord is urged in the Letter of Paul to the Romans.  Our consolation death will be a passing from this reality to the next. Paul treats it as equal to die and be with Christ or to live and be with the Philippians. In the Gospel of Matthew, Jesus addresses the message of forgiveness using the perfect number 7 to indicate there is not a limit on forgiveness. God has already forgiven us; we should forgive others. God and grace are both involved. The best a person could do is known only by God. Friar Jude cites the advice of St Ignatius of Loyola to be ready to forgive or if not ready to desire to forgive or if necessary to desire to desire to forgive. Friar Jude reminds us that we forgive wrongs as we recognize them as  a symptom of the brokenness of the transgressor. 

The Word Among Us Meditation on Sirach 27:30–28:7 comments that the master in today’s Gospel parable tells his unforgiving servant: “Should you not have had pity on your fellow servant, as I had pity on you?” (Matthew 18:33). Jesus instructs us to mirror God’s mercy and forgive one another not just seven times but “seventy-seven times” (18:22). In other words, without limit.

These are strong words. But if they make you feel discouraged, know that Jesus stands ready to give you the strength to forgive. He can release you from habits of resentment. He is offering you a life free from the negativity that brings you down. So turn to him today, and ask for his grace to open your heart in compassion. Receive his mercy, and go and show it to the people around you.

“Jesus, help me to forgive my brothers and sisters from the heart!” (Meditation on Sirach 27:30–28:7, n.d.)

Father Richard Rohr, OFM, emphasizes how the teachings of the apostle Paul come from his experience of Christ living in him—and in all reality!

Like him, we only know the Christ through observing and honoring the depth of our human experience and gaining new eyes. When we can honor and receive our own moment of sadness or fullness as a gracious participation in the eternal sadness or fullness of God, we recognize ourselves as a member of the one universal body of Christ.

Thus, Paul shows that we too can know Christ’s infinitely available presence through our own inner dialogue, or the natural law, which is “engraved on our hearts.” Quite daringly, he declares that even so-called pagans, “who do not possess the law … can be said to be the law” (see Romans 2:14–15). This is surely why he spoke to the well-educated Athenians of “The Unknown God … whom you already worship without knowing it” (Acts 17:23). Paul likely inherited this idea from the “new covenant” to God’s people: “I will place my law within them and write it upon their hearts” (see Jeremiah 31:31–33).

Paul merely took incarnationalism—the divine in material form—to its universal and logical conclusions. We see that in his bold exclamation: “There is only Christ. He is everything and he is in everything” (Colossians 3:11). If I were to write that today, people would call me a pantheist (the universe is God), whereas I am really a panentheist (God lies within all things, but also transcends them), as were both Jesus and Paul. (Rohr, n.d.)

We seek the action of the Spirit to enlighten our understanding of the brokenness in our environment that is healed by our desire to forgive being realized as freedom for both the forgiven and the forgiving person. 

References

Lenz, T. (2026, September 13). Daily Reflection September 13, 2026 | Creighton Online Ministries. Creighton Online Ministries. Retrieved September 13, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-september-13-2026 

Matthew, CHAPTER 18 | USCCB. (n.d.). Daily Bible Readings. Retrieved September 13, 2026, from https://bible.usccb.org/bible/matthew/18?21 

Meditation on Sirach 27:30–28:7. (n.d.). The Word Among Us: Homepage. Retrieved September 13, 2026, from https://wau.org/meditations/2026/09/13/1668154/ 

Psalms, PSALM 103 | USCCB. (n.d.). Daily Bible Readings. Retrieved September 13, 2026, from https://bible.usccb.org/bible/psalms/103?1 

Rohr, R. (n.d.). Paul Knew Christ Within. Center for Action and Contemplation. Retrieved September 13, 2026, from https://cac.org/daily-meditations/faith-with-doubt-weekly-summary/ 

Romans, CHAPTER 14 | USCCB. (n.d.). Daily Readings. Retrieved September 13, 2026, from https://bible.usccb.org/bible/romans/14?7 

Schwager, D. (n.d.). Lord, How Often Shall I Forgive My Brother? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved September 13, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Sirach, CHAPTER 27 | USCCB. (n.d.). Daily Bible Readings. Retrieved September 13, 2026, from https://bible.usccb.org/bible/sirach/27 

Providence Prayer and Forgiveness

The texts from the Roman Catholic Lectionary invite us to seek and accept the support of God through prayer and forgiveness of our debts as we also forgive our debtors.

Prayer for Forgiveness

The Reading from the Book of Daniel proclaims the Prayer of Azariah

* [3:24–90] These verses are additions to the Aramaic text of Daniel, translated from the Greek form of the book. They were probably first composed in Hebrew or Aramaic, but are no longer extant in the original language. The Roman Catholic Church has always regarded them as part of the canonical Scriptures.

* [3:25] Azariah: i.e., Abednego; cf. Dn 1:7. (“Daniel, CHAPTER 3 | USCCB,” n.d.)

Psalm 25 mixes ardent pleas with expressions of confidence in God.

* [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, Jesus teaches forgiveness with The Parable of the Unforgiving Servant.

* [18:21–35] The final section of the discourse deals with the forgiveness that the disciples are to give to their fellow disciples who sin against them. To the question of Peter how often forgiveness is to be granted (Mt 18:21), Jesus answers that it is to be given without limit (Mt 18:22) and illustrates this with the parable of the unmerciful servant (Mt 18:23–34), warning that his heavenly Father will give those who do not forgive the same treatment as that given to the unmerciful servant (Mt 18:35). Mt 18:21–22 correspond to Lk 17:4; the parable and the final warning are peculiar to Matthew. That the parable did not originally belong to this context is suggested by the fact that it really does not deal with repeated forgiveness, which is the point of Peter’s question and Jesus’ reply.

* [18:22] Seventy-seven times: the Greek corresponds exactly to the LXX of Gn 4:24. There is probably an allusion, by contrast, to the limitless vengeance of Lamech in the Genesis text. In any case, what is demanded of the disciples is limitless forgiveness.

* [18:24] A huge amount: literally, “ten thousand talents.” The talent was a unit of coinage of high but varying value depending on its metal (gold, silver, copper) and its place of origin. It is mentioned in the New Testament only here and in Mt 25:14–30.

* [18:26] Pay you back in full: an empty promise, given the size of the debt.

* [18:28] A much smaller amount: literally, “a hundred denarii.” A denarius was the normal daily wage of a laborer. The difference between the two debts is enormous and brings out the absurdity of the conduct of the Christian who has received the great forgiveness of God and yet refuses to forgive the relatively minor offenses done to him.

* [18:34] Since the debt is so great as to be unpayable, the punishment will be endless.

* [18:35] The Father’s forgiveness, already given, will be withdrawn at the final judgment for those who have not imitated his forgiveness by their own. (“Matthew, CHAPTER 18 | USCCB,” n.d.)

Kimberly Grassmeyer shares thoughts about Jesus telling us that we must forgive our brethren not seven times, but seventy-seven times, as in today’s Gospel lesson.

Forgiveness asks only that we clear OUR hearts.  The ‘other’ then has their own decision to make, in terms of what they choose to do with our forgiveness.

Jesus wants to help us clear our hearts of such pain.  God’s promise of love is actualized when we can lay down the burden of anger, hatred, or frustration, even when the pain of a physical loss, injury, or death are the outcome requiring a compassionate response. NOT forgiving can deepen and prolong the pain we already carry.  True forgiveness can heal it.  Jesus is asking us to forgive, always, as he so eloquently did on the Cross.  I pray that with God’s help, I’ll be able to meet that call each and every time. Amen. (Grassmeyer, n.d.)

Don Schwager quotes “A daily remedy for our sins,” by Augustine of Hippo, 354-430 A.D.

"Forgive us our debts as we also forgive our debtors. Let us say this sentence with sincerity, because it is an alms in itself. Sins that oppress and bury us cannot be termed trifles! What is more minute than drops of rain? Yet they fill the rivers. What is more minute than grains of wheat? Yet they fill the barns. You note the fact that these sins are rather small, but you do not take note that there are many of them. In any case, God has given us a daily remedy for them." (excerpt from Sermon 205,1) (Schwager, n.d.)

 

Friar Jude Winkler notes the hymn in the Book of Daniel is proclaimed when the young men including Azariah are thrown into the furnace and need God’s intervention. In Matthew’s Gospel, Peter asks about forgiving an infinite number of times and Jesus cites that there is no limit for forgiveness. God has forgiven us and we forgive others because of their need and we recognize their brokenness. Friar Jude comments that we may have to keep some toxic people at arm’s length. He cites the observation that resentment is poison for us as Nelson Mandella knew and warned us against.

The Word Among Us Meditation on Daniel 3:25, 34-43 comments that in this dangerous situation, Azariah does what he has always done, in good times and bad: he turns to the Lord and prays. His habit of praying in every situation has become so ingrained in him that he naturally turns to prayer even in the most dire circumstances. So let’s use this prayer as a model for ourselves.

Like Azariah, we should always start our prayer with God himself.

Like Azariah, we should confess our wrongdoing and repent for ourselves and on behalf of God’s people.

Third, Azariah promises that Israel will “follow [God] unreservedly.” 

Finally, Azariah asks God to bless his people. 

May we all follow Azariah’s example as we come to the Lord in prayer in good times and in bad!

“Lord, teach me to pray, especially when it is difficult.” (“Meditation on Daniel 3:25, 34-43,” n.d.)

Fr. Richard Rohr, OFM, introduces Author Barbara Brown Taylor who describes the suffering we experience when we live from a sense of disconnection.

Repentance begins with the decision to return to relationship: to accept our God-given place in community, and to choose a way of life that increases life for all members of that community. Needless to say, this often involves painful changes, which is why most of us prefer remorse to repentance. We would rather say, “I’m sorry, I’m so sorry, I feel really, really awful about what I have done” than actually start doing things differently.…

“All sins are attempts to fill voids,” wrote the French philosopher Simone Weil. Because we cannot stand the God-shaped hole inside of us, we try stuffing it full of all sorts of things, but it refuses to be filled. It rejects all substitutes…. It is the holy of holies inside of us, which only God may fill….

I do not believe that sin is the enemy we often make it out to be, at least not when we recognize it and name it as such. When we see how we have turned away from God, then and only then do we have what we need to begin turning back. Sin is our only hope, the fire alarm that wakes us up to the possibility of true repentance. (Rohr, 2025)

We ask the Spirit to guide our wisdom in our prayer, contemplation, and action to understand and act to be people of freedom through forgiveness.

References

Daniel, CHAPTER 3 | USCCB. (n.d.). Daily Readings. Retrieved March 10, 2026, from https://bible.usccb.org/bible/daniel/3?25 

Grassmeyer, K. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved March 10, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-march-10-2026 

Matthew, CHAPTER 18 | USCCB. (n.d.). Daily Readings. Retrieved March 10, 2026, from https://bible.usccb.org/bible/matthew/18?21 

Meditation on Daniel 3:25, 34-43. (n.d.). Word Among Us. https://wau.org/meditations/2026/03/10/1515595/ 

Psalms, PSALM 25 | USCCB. (n.d.). Daily Readings. Retrieved March 10, 2026, from https://bible.usccb.org/bible/psalms/25?4 

Rohr, R. (2025, March 13). Disconnected Living. Center for Action and Contemplation. Retrieved March 10, 2026, from https://cac.org/daily-meditations/disconnected-living/ 

Schwager, D. (n.d.). How Often Shall I Forgive? Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved March 10, 2026, from https://www.dailyscripture.net/daily-meditation/