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/ 

Wants and Will

The texts from the Roman Catholic Lectionary today challenge us to discern the difference between action we want to take and what response may be more in accord with the Will of God.

Build on the Firm Foundation

The reading from the Book of Genesis describes the Birth of Ishmael.

* [16:1–16] In the previous chapter Abraham was given a timetable of possession of the land, but nothing was said about when the child was to be born. In this chapter, Sarah takes matters into her own hands, for she has been childless ten years since the promise (cf. 12:4 with 16:16). The story is about the two women, Sarah the infertile mistress and Hagar the fertile slave; Abraham has only a single sentence. In the course of the story, God intervenes directly on the side of Hagar, for she is otherwise without resources.

* [16:2] The custom of an infertile wife providing her husband with a concubine to produce children is widely attested in ancient Near Eastern law; e.g., an Old Assyrian marriage contract states that the wife must provide her husband with a concubine if she does not bear children within two years.

* [16:4] Because barrenness was at that time normally blamed on the woman and regarded as a disgrace, it is not surprising that Hagar looks down on Sarah. Ancient Near Eastern legal practice addresses such cases of insolent slaves and allows disciplining of them. Prv 30:23 uses as an example of intolerable behavior “a maidservant when she ousts her mistress.”

* [16:7] The LORD’s angel: a manifestation of God in human form; in v. 13 the messenger is identified with God. See note on Ex 3:2.

* [16:11] Ishmael: in Hebrew the name means “God has heard.” It is the same Hebrew verb that is translated “heeded” in the next clause. In other ancient Near Eastern texts, the name commemorated the divine answer to the parents’ prayer to have a child, but here it is broadened to mean that God has “heard” Hagar’s plight. In vv. 13–14, the verb “to see” is similarly broadened to describe God’s special care for those in need.

* [16:12] Alongside: lit., “against the face of”; the same phrase is used of the lands of Ishmael’s descendants in 25:18. It can be translated “in opposition to” (Dt 21:16; Jb 1:11; 6:28; 21:31), but here more likely means that Ishmael’s settlement was near but not in the promised land. (Genesis, CHAPTER 16 | USCCB, n.d.)

Psalm 106 declares we can always count on God’s fidelity despite our sin.

* [Psalm 106] Israel is invited to praise the God whose mercy has always tempered judgment of Israel (Ps 106:1–3). The speaker, on behalf of all, seeks solidarity with the people, who can always count on God’s fidelity despite their sin (Ps 106:4–5). (Psalms, PSALM 106 | USCCB, n.d.) (Psalms, PSALM 106 | USCCB, n.d.)

The Gospel of Matthew proclaims The True Disciple and The Two Foundations.

* [7:15–20] Christian disciples who claimed to speak in the name of God are called prophets (Mt 7:15) in Mt 10:41; Mt 23:34. They were presumably an important group within the church of Matthew. As in the case of the Old Testament prophets, there were both true and false ones, and for Matthew the difference could be recognized by the quality of their deeds, the fruits (Mt 7:16). The mention of fruits leads to the comparison with trees, some producing good fruit, others bad.

* [7:21–23] The attack on the false prophets is continued, but is broadened to include those disciples who perform works of healing and exorcism in the name of Jesus (Lord) but live evil lives. Entrance into the kingdom is only for those who do the will of the Father. On the day of judgment (on that day) the morally corrupt prophets and miracle workers will be rejected by Jesus.

* [7:23] I never knew you: cf. Mt 10:33. Depart from me, you evildoers: cf. Ps 6:9.

* [7:24–27] The conclusion of the discourse (cf. Lk 6:47–49). Here the relation is not between saying and doing as in Mt 7:15–23 but between hearing and doing, and the words of Jesus are applied to every Christian (everyone who listens).

* [7:28–29] When Jesus finished these words: this or a similar formula is used by Matthew to conclude each of the five great discourses of Jesus (cf. Mt 11:1; 13:53; 19:1; 26:1).

* [7:29] Not as their scribes: scribal instruction was a faithful handing down of the traditions of earlier teachers; Jesus’ teaching is based on his own authority. Their scribes: for the implications of their, see note on Mt 4:23. (Matthew, CHAPTER 7 | USCCB, n.d.)

Amy Turbes asks "How often do we stop and ask “Jesus, what do you want of me?”

When I pray to be or do or say what God needs of me, it is not for me. I am not ask­ing for a reward; I am try­ing to put myself aside and lis­ten to what God wants of me. In those moments, there is no decep­tion, there is free­dom. I know myself as clear­ly as God knows me. Those moments are often short and some­times not mem­o­rable, but they come again and again, and the time in between them is short­er and short­er.  When God’s will and my will are the same.

God, thank you for the abil­i­ty to be what you need me to be, when I remem­ber to ask. (Turbes, n.d.)

Don Schwager quotes “The house falls if Christ is not the rock and foundation,” by Origen of Alexandria (185-254 AD).

"'For neither death nor life nor angels nor other things can separate us from the love of Christ' (Romans 8:38-39). Neither can the flooding of rivers, as in the lands of Egypt and Assyria [symbolize worldly wisdom opposed to God], do harm. Only those are harmed who build on sand, who practice the wisdom of the world. The winds that blow are like the false prophets. All these, coming together in one place, 'beat upon' the house. If it is founded on rock, they do no harm. 'The way of a snake upon a rock' is not to be found (Proverbs 30:19). But in the form of temptations and persecutions, which may mount into a flood, they beat upon even the one who seems to be well-founded. The house falls if it does not have Christ as its basis and foundation. But the truly wise person builds one's house 'upon a rock.' This is the way the Lord builds his church - upon the rock, with steadfastness and strength. This is why 'the gates of hell shall not prevail against it' (Matthew 16:18). All the persecutions that fall upon that house accomplish nothing. The house is founded upon the rock. (excerpt from FRAGMENT 153) (Schwager, n.d.)

The Word Among Us Meditation on Genesis 16:1-12, 15-16 asks “Isn’t it tempting at times to do as Sarai did and take matters into our own hands?”

So if you’re still waiting on the Lord, guard your heart! Don’t let bitterness or resentment take over. Instead, keep drawing close to him and ask for his help. Let him reassure you that his timing and plan for your life are perfect, just as he is! As you hold fast to his goodness and faithfulness, he will strengthen your faith and help you find peace. He will give you the grace you need to trust him, even while you’re waiting.

“Faithful Lord, I trust in you!” (Meditation on Genesis 16:1-12, 15-16, n.d.)

Friar Jude Winkler comments on the response of Sarai in the Genesis passage to God’s promise of  many children. Abraham had a child with Haggi, a tradition in the middle east around 1900 BCE, but no longer in Israel at the time of Abram. Hagar’s son does not fulfill the inheritance promised to Abraham, but Ishmael is identified as the father of the Arab people. The Gospel declares it is not enough to say the right words, we must be authentic, take up our crosses and live with Jesus as people of faith. In the hard times we need to hold on in trust and love to the promise of Jesus. Matthew parallels the Pentateuch by presenting teaching in five major groups, beginning with the Sermon on the Mount. Friar Jude notes teaching filled with life and the sense of truth absent from the teaching of the Pharisees.

Fr. Richard Rohr, OFM, introduces Rev. Dr. Jacqui Lewis who considers how individual decisions create collective change. Father Richard points to the value of faithfulness to the common good.

What’s the great principle of Catholic moral theology? The common good. What is needed for the common good, and not just my private good? That’s a very hard question for Western people to ask. In fact, many of us don’t even know it’s a question anymore.  

In our postmodern, secular culture, it can feel old-fashioned to be faithful to something. Sometimes people thank me for staying in community and faith, which feels like the best compliment. That doesn’t mean that I’ve done it perfectly all these years—I went down my dead ends. But faithfulness is being faithful to God, faithful to Christ, and faithful to the gospel that is calling all of us beyond ourselves.  

So be faithful! Go to the edge, find the beloved community, build the alternative, the parallel culture, in small communities. Václav Havel, the poet-president of the Czech Republic, is a good example. He was already building an alternative culture before the Berlin Wall fell. Through literature, study, poetry, ritual, and education, he helped create people who had a bigger vision and who thought in another way. When the system fell apart, they were ready to live with positive belief—not only clear about what they were against, but what they were for. [1] (Rohr, n.d.)

Lewis concludes:  

I can see a bold new path led by a vision of the sacred goodness of humankind and the abundance of the planet’s resources…. You and I are the ones we’ve been waiting for to create better lives for ourselves and our communities and to build a better world—together. All we need is the courage to imagine, and the will to make it be so. (Rohr, n.d.)

We implore the guidance of the Spirit that we make decisions for the direction of our lives that will be in harmony with the Will of God.

References

Genesis, CHAPTER 16 | USCCB. (n.d.). Daily Readings. Retrieved June 26, 2025, from https://bible.usccb.org/bible/genesis/16?1 

Matthew, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved June 26, 2025, from https://bible.usccb.org/bible/matthew/7?21 

Meditation on Genesis 16:1-12, 15-16. (n.d.). The Word Among Us: Homepage. Retrieved June 26, 2025, from https://wau.org/meditations/2025/06/26/1315017/ 

Psalms, PSALM 106 | USCCB. (n.d.). Daily Readings. Retrieved June 26, 2025, from https://bible.usccb.org/bible/psalms/106 

Rohr, R. (n.d.). A Collective Impact. Center for Action and Contemplation. Retrieved June 26, 2025, from https://cac.org/daily-meditations/a-collective-impact/ 

Schwager, D. (n.d.). The Wise Who Built Their House upon the Rock. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved June 26, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=jun26 

Turbes, A. (n.d.). Daily Reflection June 26, 2025. Creighton Online Ministries: Home. Retrieved June 26, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-june-26-2025