Twenty-second Sunday in Ordinary Time
Lectionary: 125
Lectionary: 125
Moses said to the people:
"Now, Israel, hear the statutes and decrees
which I am teaching you to observe,
that you may live, and may enter in and take possession of the land
which the LORD, the God of your fathers, is giving you.
In your observance of the commandments of the LORD, your God,
which I enjoin upon you,
you shall not add to what I command you nor subtract from it.
Observe them carefully,
for thus will you give evidence
of your wisdom and intelligence to the nations,
who will hear of all these statutes and say,
'This great nation is truly a wise and intelligent people.'
For what great nation is there
that has gods so close to it as the LORD, our God, is to us
whenever we call upon him?
Or what great nation has statutes and decrees
that are as just as this whole law
which I am setting before you today?"
"Now, Israel, hear the statutes and decrees
which I am teaching you to observe,
that you may live, and may enter in and take possession of the land
which the LORD, the God of your fathers, is giving you.
In your observance of the commandments of the LORD, your God,
which I enjoin upon you,
you shall not add to what I command you nor subtract from it.
Observe them carefully,
for thus will you give evidence
of your wisdom and intelligence to the nations,
who will hear of all these statutes and say,
'This great nation is truly a wise and intelligent people.'
For what great nation is there
that has gods so close to it as the LORD, our God, is to us
whenever we call upon him?
Or what great nation has statutes and decrees
that are as just as this whole law
which I am setting before you today?"
Responsorial
PsalmPS 15:2-3, 3-4, 4-5
R. (1a) The one
who does justice will live in the presence of the Lord.
Whoever walks blamelessly and does justice;
who thinks the truth in his heart
and slanders not with his tongue.
R. The one who does justice will live in the presence of the Lord.
Who harms not his fellow man,
nor takes up a reproach against his neighbor;
by whom the reprobate is despised,
while he honors those who fear the LORD.
R. The one who does justice will live in the presence of the Lord.
Who lends not his money at usury
and accepts no bribe against the innocent.
Whoever does these things
shall never be disturbed.
R. The one who does justice will live in the presence of the Lord.
Whoever walks blamelessly and does justice;
who thinks the truth in his heart
and slanders not with his tongue.
R. The one who does justice will live in the presence of the Lord.
Who harms not his fellow man,
nor takes up a reproach against his neighbor;
by whom the reprobate is despised,
while he honors those who fear the LORD.
R. The one who does justice will live in the presence of the Lord.
Who lends not his money at usury
and accepts no bribe against the innocent.
Whoever does these things
shall never be disturbed.
R. The one who does justice will live in the presence of the Lord.
Reading 2JAS 1:17-18, 21B-22, 27
Dearest brothers and sisters:
All good giving and every perfect gift is from above,
coming down from the Father of lights,
with whom there is no alteration or shadow caused by change.
He willed to give us birth by the word of truth
that we may be a kind of firstfruits of his creatures.
Humbly welcome the word that has been planted in you
and is able to save your souls.
Be doers of the word and not hearers only, deluding yourselves.
Religion that is pure and undefiled before God and the Father is this:
to care for orphans and widows in their affliction
and to keep oneself unstained by the world.
All good giving and every perfect gift is from above,
coming down from the Father of lights,
with whom there is no alteration or shadow caused by change.
He willed to give us birth by the word of truth
that we may be a kind of firstfruits of his creatures.
Humbly welcome the word that has been planted in you
and is able to save your souls.
Be doers of the word and not hearers only, deluding yourselves.
Religion that is pure and undefiled before God and the Father is this:
to care for orphans and widows in their affliction
and to keep oneself unstained by the world.
AlleluiaJAS 1:18
R. Alleluia,
alleluia.
The Father willed to give us birth by the word of truth
that we may be a kind of firstfruits of his creatures.
R. Alleluia, alleluia.
The Father willed to give us birth by the word of truth
that we may be a kind of firstfruits of his creatures.
R. Alleluia, alleluia.
GospelMK 7:1-8, 14-15, 21-23
When the Pharisees with some scribes who had come from Jerusalem
gathered around Jesus,
they observed that some of his disciples ate their meals
with unclean, that is, unwashed, hands.
—For the Pharisees and, in fact, all Jews,
do not eat without carefully washing their hands,
keeping the tradition of the elders.
And on coming from the marketplace
they do not eat without purifying themselves.
And there are many other things that they have traditionally observed,
the purification of cups and jugs and kettles and beds. —
So the Pharisees and scribes questioned him,
"Why do your disciples not follow the tradition of the elders
but instead eat a meal with unclean hands?"
He responded,
"Well did Isaiah prophesy about you hypocrites, as it is written:
This people honors me with their lips,
but their hearts are far from me;
in vain do they worship me,
teaching as doctrines human precepts.
You disregard God's commandment but cling to human tradition."
He summoned the crowd again and said to them,
"Hear me, all of you, and understand.
Nothing that enters one from outside can defile that person;
but the things that come out from within are what defile.
"From within people, from their hearts,
come evil thoughts, unchastity, theft, murder,
adultery, greed, malice, deceit,
licentiousness, envy, blasphemy, arrogance, folly.
All these evils come from within and they defile."
gathered around Jesus,
they observed that some of his disciples ate their meals
with unclean, that is, unwashed, hands.
—For the Pharisees and, in fact, all Jews,
do not eat without carefully washing their hands,
keeping the tradition of the elders.
And on coming from the marketplace
they do not eat without purifying themselves.
And there are many other things that they have traditionally observed,
the purification of cups and jugs and kettles and beds. —
So the Pharisees and scribes questioned him,
"Why do your disciples not follow the tradition of the elders
but instead eat a meal with unclean hands?"
He responded,
"Well did Isaiah prophesy about you hypocrites, as it is written:
This people honors me with their lips,
but their hearts are far from me;
in vain do they worship me,
teaching as doctrines human precepts.
You disregard God's commandment but cling to human tradition."
He summoned the crowd again and said to them,
"Hear me, all of you, and understand.
Nothing that enters one from outside can defile that person;
but the things that come out from within are what defile.
"From within people, from their hearts,
come evil thoughts, unchastity, theft, murder,
adultery, greed, malice, deceit,
licentiousness, envy, blasphemy, arrogance, folly.
All these evils come from within and they defile."
Meditation: "Out of the heart come evil
thoughts"
Which is more important
to God - clean hands or a clean mind and heart? The Scribes and Pharisees were
upset with Jesus because he allowed his disciples to break with their ritual
traditions by eating with unclean hands. They sent a delegation all the way
from Jerusalem to Galilee to bring their accusation in a face-to-face
confrontation with Jesus. Jesus dealt with their accusation by going to the
heart of the matter - by looking at God's intention and purpose for the
commandments.
Allow God's word to shape your heart and intentions
Jesus explains that they void God's command because they allow their hearts and minds to be clouded by their own notions of what is true religion. Jesus accuses them specifically of two things. First of hypocrisy. Like actors, who put on a show, they appear to obey God's word in their external practices while they inwardly harbor evil desires and intentions.
Jesus explains that they void God's command because they allow their hearts and minds to be clouded by their own notions of what is true religion. Jesus accuses them specifically of two things. First of hypocrisy. Like actors, who put on a show, they appear to obey God's word in their external practices while they inwardly harbor evil desires and intentions.
Allow God's word to change your way of thinking
Secondly, he accuses them of abandoning God's word by substituting their own arguments and ingenious interpretations for what God requires. They devised clever arguments based on their own thoughts rather than on God's word. Jesus refers them to the prophecy of Isaiah (29:31) where the prophet accuses the people of his day for honoring God with their lips while their hearts were far away from choosing and doing what God asked of them.
Secondly, he accuses them of abandoning God's word by substituting their own arguments and ingenious interpretations for what God requires. They devised clever arguments based on their own thoughts rather than on God's word. Jesus refers them to the prophecy of Isaiah (29:31) where the prophet accuses the people of his day for honoring God with their lips while their hearts were far away from choosing and doing what God asked of them.
Uproot wrong thoughts and attitudes before
they grow
Where does evil spring from and what's the solution for eliminating it from our lives? Jesus deals with this issue in response to the religious leaders' concern with ritual defilement - making oneself unfit to offer acceptable sacrifice and worship to God. The religious leaders were concerned with avoiding ritual defilement, some no doubt out of fear of God, and others out of fear of pleasing other people.
Where does evil spring from and what's the solution for eliminating it from our lives? Jesus deals with this issue in response to the religious leaders' concern with ritual defilement - making oneself unfit to offer acceptable sacrifice and worship to God. The religious leaders were concerned with avoiding ritual defilement, some no doubt out of fear of God, and others out of fear of pleasing other people.
Jesus points his listeners to the source of true
defilement - evil desires which come from inside a person's innermost being.
Sin does not happen. It first springs from the innermost recesses of our
thoughts and intentions, from the secret desires which only the individual soul
can conceive.
Only Jesus can free us from sin and guilt
God in his mercy sent his Son Jesus Christ to free us from our sinful cravings and burden of guilt, and to restore us to wholeness of life and goodness. But to receive his mercy and healing, we must admit our faults and ask for his forgiveness. "If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness"(1 John 1:8-9).
God in his mercy sent his Son Jesus Christ to free us from our sinful cravings and burden of guilt, and to restore us to wholeness of life and goodness. But to receive his mercy and healing, we must admit our faults and ask for his forgiveness. "If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness"(1 John 1:8-9).
Let Jesus be the master of your heart and desires
When Cain was jealous of his brother, Abel, God warned him to guard his heart: "Sin is couching at the door; it's desire is for you, but you must master it" (Genesis 4:7). Do you allow any sinful desires to enter the door of your heart and mind? We do not need to entertain or give in to sinful desires or thoughts, but instead, through the grace of God, we can choose to put them to death rather than allow them to be the master who controls our way of thinking, feeling, and acting.
When Cain was jealous of his brother, Abel, God warned him to guard his heart: "Sin is couching at the door; it's desire is for you, but you must master it" (Genesis 4:7). Do you allow any sinful desires to enter the door of your heart and mind? We do not need to entertain or give in to sinful desires or thoughts, but instead, through the grace of God, we can choose to put them to death rather than allow them to be the master who controls our way of thinking, feeling, and acting.
The Holy Spirit helps us in our weakness
Only God can change our hearts and make them clean and whole through the power of the Holy Spirit. Like a physician who probes the wound before treating it, God through his Word and Spirit first brings to light our sinful condition that we may recognize sin for what it is and call upon God's mercy and pardon. The Lord is ever ready to change and purify our hearts through his Holy Spirit who dwells within us. His power and grace enables us to choose what is good and to reject what is evil. Do you believe in the power of God's love to change and transform your heart?
Only God can change our hearts and make them clean and whole through the power of the Holy Spirit. Like a physician who probes the wound before treating it, God through his Word and Spirit first brings to light our sinful condition that we may recognize sin for what it is and call upon God's mercy and pardon. The Lord is ever ready to change and purify our hearts through his Holy Spirit who dwells within us. His power and grace enables us to choose what is good and to reject what is evil. Do you believe in the power of God's love to change and transform your heart?
"Lord Jesus, fill me with your Holy Spirit and
make my heart like yours – on fire with love and holiness. Strengthen my will
that I may always choose to love what is good and to reject what is evil."
Daily Quote from the early church fathers: Keeping one's own heart with all
watchfulness, by Origen of Alexandria, 185-254 A.D.
"These things are what 'defiles the person' when
they come out from the heart and, after they have gone out from it, go through
the mouth. Thus if they did not occur outside of the heart but were held by the
person somewhere around the heart, not being allowed to be spoken through the
mouth, they would very quickly disappear and the person would not be defiled
any longer. Therefore the source and beginning of every sin is 'evil
reasonings.' For if these reasonings did not prevail, there would be neither murders
nor acts of adultery nor any other of such things. Because of this each one
ought to keep one's own heart with all watchfulness. (excerpt from COMMENTARY ON MATTHEW 11.14–15)
22nd Sunday in Ordinary Time – Cycle B
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Deuteronomy 4:1-2, 6-8
On the plains of Moab, God charges Moses, now close to death, once more to proclaim the Law which he received through the revelation on Mount Sinai. This proclamation is contained in the fifth and last book of the Pentateuch, is called in Hebrew had-debharim (the words) and in Greek deuteronomion (second law). Moses is addressing a new generation of Israelites, all of whom would have been under the age of 20 when the Exodus began. By having the Law restated again, Yahweh is reminding them that His covenant with Israel is made with all generations (29:13), both present and future: it is an everlasting covenant. This proclamation could almost be called an encyclical of Pope Moses – there is no new revelation, only restatement with, in some cases, a relaxation of the requirements.
Today’s reading is taken from Moses’ first address and is called “The Prologue to the
Promulgation of the Law to All Israel.”
4:1 ANow, Israel, hear
Hear (Hebrew: sema) A standard opening for a liturgical address.
the statutes
(Hebrew: hoq) A positive decree of Law
and decrees
(Hebrew: mispat) A judicial decision as a basis for case law. Moses is preeminently a teacher and this is instruction that observance of the law is an essential condition for the possession of the promised land, Canaan is seen as a source of temptation.
which I am teaching you to observe, that you may live, and may enter in and take possession of the land which the LORD, the God of your fathers, is giving you. 2 In your observance of the commandments of the LORD, your God, which I enjoin upon you, you shall not add to what I command you nor subtract from it.
This is a prohibition against changing the mutual obligations of the covenant. In Revelation 22:18-19 a similar prohibition occurs which is sometimes used by fundamentalists to attack Catholic Traditions (such as the perpetual virginity and assumption of Mary) which are not specifically mentioned in Holy Scripture. That prohibition applies only to the book of Revelation like this one applies only to the statement of the requirements of the covenant. If the prohibition were more far reaching than this, the Bible would end here and there would be no books of the prophets – or a New Testament.
6 Observe them carefully, for thus will you give evidence of your wisdom and intelligence
The Hebrew word hokmah, translated here as “wisdom,” is usually translated as “prudence”. It is translated as wisdom here because wisdom eventually became identified with the law (Sirach 24; Proverbs 8:22-36). This may also be an appeal to the ruling class of that day.
to the nations, who will hear of all these statutes and say, ‘This great nation is truly a wise and intelligent people.’ 7 For what great nation is there that has gods so close to it as the LORD, our God, is to us whenever we call upon him?
This theology of “the God who is near” is connected with the ideology of the ark of the covenant as the center of God’s active presence to the people; He comes near in divine manifestation, which is intimately associated with the ark of the covenant. The ark is also the political center – Israel is a “great nation.” God rescues His people when they call upon Him.
8 Or what great nation has statutes and decrees that are as just as this whole law which I am setting before you today?
2nd Reading - James 1:17-18, 21-22, 27
The name James was very common, up to five men are called James in the New Testament:
1) James, son of Zebedee, called “the greater” (Matthew 10:2; Luke 8:51; Acts 1:13; 12:2)
2) James, son of Alphaeus, also an apostle, called “the less” (Matthew 10:3; Mark 3:18; Luke 6:15; Acts 1:13)
3) James, “the brother of the Lord” (Galatians 1:19; Matthew 13:55, Mark 6:3)
4) James, apostle and Bishop of Jerusalem (Acts 12:17; 15:13; 21:18; Galatians 1:19)
5) James, to whom the risen Jesus appeared (1 Corinthians 15:17).
Scholars generally agree that “the brother (cousin) of the Lord” is the Bishop of Jerusalem to whom the risen Lord appeared. This narrows the field down to three Jameses: James the greater, James the less, and James the Lord’s brother and Bishop of Jerusalem.
James the greater was martyred by Herod Agrippa around A.D. 44 (Acts 12:12) and it’s unlikely that he could have been the author of this letter. Regarding the two remaining Jameses, we cannot be sure that they were one and the same person but the likelihood is that they were. In fact Luke and Paul, after the death of James the greater, make reference only to one James, the Bishop of Jerusalem and brother of the Lord (Acts 12:17; Galatians 2:9,12).
In summary, it is fairly clear that the letter was written by James, the Lord’s brother and Bishop of Jerusalem, who was probably also known as James the less, son of Alphaeus, listed in the Gospels as an apostle (Matthew 10:3; Mark 3:18). James the Bishop of Jerusalem was martyred around the year 62 at the instigation of the high priest, Annas II.
Our reading for today comments on our birth in God’s word and appeals for us to be doers of the word.
17 [A]ll good giving and every perfect gift is from above, coming down from the Father of lights,
A reference to God as creator of the heavenly bodies (Genesis 1:14 ff; Psalm 136:7-9).
with whom there is no alteration or shadow caused by change.
Unlike heavenly bodies, which change position and cast shadows, there is no variation or shadow in God: no evil can be attributed to Him, but only good things.
18 He willed
It is by God’s choice that we are born.
to give us birth
The Old Testament context is Deuteronomy 32:18, the New Testament context is John 1:12-13 and 1 Peter 1:23.
by the word of truth
This probably refers to the Gospel message.
that we may be a kind of firstfruits of his creatures.
The Old Testament context is Deuteronomy 18:4 which was applied by Paul to Christ (1 Corinthians 15:20), to pioneer converts (Romans 16:5; 1 Corinthians 16:15), and to the gift of the Spirit (Romans 8:23). It is envisioned that the author and recipients of this letter have already experienced the divine birth ultimately destined for all mankind.
21b [H]umbly welcome the word
(Greek: logos) New Testament usage means God’s saving revelation, foreshadowed in the word given to the prophets and in the word that is a synonym for law (torah), but fully expressed only in Christ and the gospel.
that has been planted in you and is able to save your souls.
Acceptance of the Christian faith at baptism, including the ethical demands involved.
22 Be doers of the word
Summary of the whole epistle
and not hearers only,
This is similar to Romans 2:13. The general theme is of a “religion of deed” (see Matthew 7:24-27).
deluding yourselves.
Having a false understanding of the nature of genuine religion. To listen docilely to the word of God one needs to try to keep evil inclinations at bay. Otherwise, pride – deceiving itself with all sorts of false reasons – rebels against the word of God.
27 Religion that is pure and undefiled before God and the Father is this: to care for orphans and widows
The Old Testament often refers to widows and orphans as deserving special attention (Sirach 4:10; Psalm 68:5; 146:9; Deuteronomy 27:19) and the first Christians made arrangements for the care of widows in the early communities (Acts 6:1 ff; 9:39; 1 Timothy 5:3 ff). The title “God and the Father” is chosen in view of God’s fatherly care of widows and orphans.
in their affliction and to keep oneself unstained
Pure and undefiled. These qualities, usually ritual and cultic, are appropriately applied to the practice of external works of charity and to inner integrity. No complete definition of religion is attempted here, but only an emphasis on certain aspects without which the practice of religion has no meaning.
by the world.
The word “world” is used in a degrading sense meaning opposition to God. (St. Paul uses the word in this sense in 2 Peter 2:20; John 1:10; 7:7; 16:8-11; Ephesians 2:2).
Gospel - Mark 7:1-8, 14-15, 21-23
After a five week detour on the scenic route (the Gospel of John and Jesus’ Bread of Life Discourse) we return to the Gospel of Mark, rejoining it immediately after Jesus’ walking on water.
7:1 Now when the Pharisees with some scribes who had come from Jerusalem gathered around him,
The mention of Jerusalem shows they represent the official attitude of prominent Jewish leaders toward Jesus. The Pharisees (the name means “the ones set apart”) followed a way of life which they considered to be almost perfect. They considered their way as superior to others; affirming the resurrection of the dead, the existence of angels, and the holiness of life. They practiced sexual abstinence for periods of times and fasted twice a week, observed the paying of tithes, ceremonially cleansed their pots and cups, and recited many prayers.
2 they observed that some of his disciples ate their meals with unclean, that is, unwashed, hands.
Hands were not washed for reasons of hygiene or good manners but because the custom had religious significance: it was a rite of purification. In Exodus 30:17ff the law of God laid down how priests should wash before offering sacrifice. Jewish tradition had extended this to all Jews before every meal, in an effort to give meals a religious significance, which was reflected in the blessings which marked the start of meals. Ritual purification was a symbol of the moral purity a person should have when approaching God (Psalm 24:3 ff; 51:4,9) but the Pharisees had focused on the mere external rite. By not washing, Jesus restores the genuine meaning of these precepts of the Law, whose purpose is to teach the right way to render homage to God (John 4:24).
3 (For the Pharisees and, in fact, all Jews,
Unlike Matthew 15:1 ff, which was written for Jewish Christians, Mark adds a long explanation of the customs in question for the benefit of his gentile readers.
do not eat without carefully washing their hands, keeping the tradition of the elders.
The “tradition of the elders” is a rabbinical term for the body of unwritten laws that the Pharisees considered equally as binding as the written Torah (Galatians 1:14).
4 And on coming from the marketplace they do not eat without purifying themselves. And there are many other things that they have traditionally observed, the purification of cups and jugs and kettles (and beds).) 5 So the Pharisees and scribes questioned him, “Why do your disciples not follow the tradition of the elders but instead eat a meal with unclean hands?” 6 He responded, “Well did Isaiah prophesy about you hypocrites, as it is written:
Jesus doesn’t answer the charge directly but cites from Isaiah 29:13 in the Septuagint form. The Septuagint (the Greek translation of the Old Testament made about 200 B.C.) differs from the Hebrew text in that it adds “teaching as doctrines human precepts” (as opposed to those of God).
‘This people honors me with their lips, but their hearts are far from me; 7 In vain do they worship me, teaching as doctrines human precepts.’ 8 You disregard God’s commandment but cling to human tradition.”
Even if Jesus had not cited Isaiah 29:13, this would comprise the answer to the question of verse 5. The Pharisees would have denied this charge, for they perceived themselves as making practical and concrete the teachings that were not clear from the law itself.
14 He summoned the crowd again and said to them, “Hear me, all of you, and understand.
An indication of the universality of Jesus’ doctrine, implying that what follows is a mysterious revelation.
15 Nothing that enters one from outside can defile that person; but the things that come out from within are what defile.”
The truth expressed here must have been surprising to the Jews, to judge from the fact that no parallels are found in rabbinical literature. Its implications were only realized when the Church was confronted with the question of whether gentile converts were to observe Jewish dietary and other regulations (Acts 10:14 ff; 15:28-29; Galatians 2:11-17), although this doesn’t appear to be cited in these discussions. Some important codices add “If any man has ears to hear, let him hear” which would form verse 16.
21 From within people, from their hearts, come evil thoughts, unchastity, theft, murder, 22 adultery, greed, malice, deceit, licentiousness, envy, blasphemy, arrogance, folly.
This is a catalog of sins featuring both evil actions and vices. Other such lists appear in Galatians 5:19-21; Romans 1:29-31; 1 Peter 4:3. The catalog device was common in the Greco-Roman world and was also known in Judaism.
23 All these evils come from within and they defile.”
This final sentence summarizes the message He has delivered through the catalog of sins.
“This is an answer to those who consider that evil thoughts are simply injected by the devil and that they do not spring from our own will. He can add strength to our bad thoughts and inflame them, but he cannot originate them” [Saint Bede The Venerable (ca. A.D. 725), Homilies On The Gospels, 2].
Note: Where a Scripture text is underlined in the body of this discussion, it is recommended that the reader look up and read that passage.
1st Reading - Deuteronomy 4:1-2, 6-8
On the plains of Moab, God charges Moses, now close to death, once more to proclaim the Law which he received through the revelation on Mount Sinai. This proclamation is contained in the fifth and last book of the Pentateuch, is called in Hebrew had-debharim (the words) and in Greek deuteronomion (second law). Moses is addressing a new generation of Israelites, all of whom would have been under the age of 20 when the Exodus began. By having the Law restated again, Yahweh is reminding them that His covenant with Israel is made with all generations (29:13), both present and future: it is an everlasting covenant. This proclamation could almost be called an encyclical of Pope Moses – there is no new revelation, only restatement with, in some cases, a relaxation of the requirements.
Today’s reading is taken from Moses’ first address and is called “The Prologue to the
Promulgation of the Law to All Israel.”
4:1 ANow, Israel, hear
Hear (Hebrew: sema) A standard opening for a liturgical address.
the statutes
(Hebrew: hoq) A positive decree of Law
and decrees
(Hebrew: mispat) A judicial decision as a basis for case law. Moses is preeminently a teacher and this is instruction that observance of the law is an essential condition for the possession of the promised land, Canaan is seen as a source of temptation.
which I am teaching you to observe, that you may live, and may enter in and take possession of the land which the LORD, the God of your fathers, is giving you. 2 In your observance of the commandments of the LORD, your God, which I enjoin upon you, you shall not add to what I command you nor subtract from it.
This is a prohibition against changing the mutual obligations of the covenant. In Revelation 22:18-19 a similar prohibition occurs which is sometimes used by fundamentalists to attack Catholic Traditions (such as the perpetual virginity and assumption of Mary) which are not specifically mentioned in Holy Scripture. That prohibition applies only to the book of Revelation like this one applies only to the statement of the requirements of the covenant. If the prohibition were more far reaching than this, the Bible would end here and there would be no books of the prophets – or a New Testament.
6 Observe them carefully, for thus will you give evidence of your wisdom and intelligence
The Hebrew word hokmah, translated here as “wisdom,” is usually translated as “prudence”. It is translated as wisdom here because wisdom eventually became identified with the law (Sirach 24; Proverbs 8:22-36). This may also be an appeal to the ruling class of that day.
to the nations, who will hear of all these statutes and say, ‘This great nation is truly a wise and intelligent people.’ 7 For what great nation is there that has gods so close to it as the LORD, our God, is to us whenever we call upon him?
This theology of “the God who is near” is connected with the ideology of the ark of the covenant as the center of God’s active presence to the people; He comes near in divine manifestation, which is intimately associated with the ark of the covenant. The ark is also the political center – Israel is a “great nation.” God rescues His people when they call upon Him.
8 Or what great nation has statutes and decrees that are as just as this whole law which I am setting before you today?
2nd Reading - James 1:17-18, 21-22, 27
The name James was very common, up to five men are called James in the New Testament:
1) James, son of Zebedee, called “the greater” (Matthew 10:2; Luke 8:51; Acts 1:13; 12:2)
2) James, son of Alphaeus, also an apostle, called “the less” (Matthew 10:3; Mark 3:18; Luke 6:15; Acts 1:13)
3) James, “the brother of the Lord” (Galatians 1:19; Matthew 13:55, Mark 6:3)
4) James, apostle and Bishop of Jerusalem (Acts 12:17; 15:13; 21:18; Galatians 1:19)
5) James, to whom the risen Jesus appeared (1 Corinthians 15:17).
Scholars generally agree that “the brother (cousin) of the Lord” is the Bishop of Jerusalem to whom the risen Lord appeared. This narrows the field down to three Jameses: James the greater, James the less, and James the Lord’s brother and Bishop of Jerusalem.
James the greater was martyred by Herod Agrippa around A.D. 44 (Acts 12:12) and it’s unlikely that he could have been the author of this letter. Regarding the two remaining Jameses, we cannot be sure that they were one and the same person but the likelihood is that they were. In fact Luke and Paul, after the death of James the greater, make reference only to one James, the Bishop of Jerusalem and brother of the Lord (Acts 12:17; Galatians 2:9,12).
In summary, it is fairly clear that the letter was written by James, the Lord’s brother and Bishop of Jerusalem, who was probably also known as James the less, son of Alphaeus, listed in the Gospels as an apostle (Matthew 10:3; Mark 3:18). James the Bishop of Jerusalem was martyred around the year 62 at the instigation of the high priest, Annas II.
Our reading for today comments on our birth in God’s word and appeals for us to be doers of the word.
17 [A]ll good giving and every perfect gift is from above, coming down from the Father of lights,
A reference to God as creator of the heavenly bodies (Genesis 1:14 ff; Psalm 136:7-9).
with whom there is no alteration or shadow caused by change.
Unlike heavenly bodies, which change position and cast shadows, there is no variation or shadow in God: no evil can be attributed to Him, but only good things.
18 He willed
It is by God’s choice that we are born.
to give us birth
The Old Testament context is Deuteronomy 32:18, the New Testament context is John 1:12-13 and 1 Peter 1:23.
by the word of truth
This probably refers to the Gospel message.
that we may be a kind of firstfruits of his creatures.
The Old Testament context is Deuteronomy 18:4 which was applied by Paul to Christ (1 Corinthians 15:20), to pioneer converts (Romans 16:5; 1 Corinthians 16:15), and to the gift of the Spirit (Romans 8:23). It is envisioned that the author and recipients of this letter have already experienced the divine birth ultimately destined for all mankind.
21b [H]umbly welcome the word
(Greek: logos) New Testament usage means God’s saving revelation, foreshadowed in the word given to the prophets and in the word that is a synonym for law (torah), but fully expressed only in Christ and the gospel.
that has been planted in you and is able to save your souls.
Acceptance of the Christian faith at baptism, including the ethical demands involved.
22 Be doers of the word
Summary of the whole epistle
and not hearers only,
This is similar to Romans 2:13. The general theme is of a “religion of deed” (see Matthew 7:24-27).
deluding yourselves.
Having a false understanding of the nature of genuine religion. To listen docilely to the word of God one needs to try to keep evil inclinations at bay. Otherwise, pride – deceiving itself with all sorts of false reasons – rebels against the word of God.
27 Religion that is pure and undefiled before God and the Father is this: to care for orphans and widows
The Old Testament often refers to widows and orphans as deserving special attention (Sirach 4:10; Psalm 68:5; 146:9; Deuteronomy 27:19) and the first Christians made arrangements for the care of widows in the early communities (Acts 6:1 ff; 9:39; 1 Timothy 5:3 ff). The title “God and the Father” is chosen in view of God’s fatherly care of widows and orphans.
in their affliction and to keep oneself unstained
Pure and undefiled. These qualities, usually ritual and cultic, are appropriately applied to the practice of external works of charity and to inner integrity. No complete definition of religion is attempted here, but only an emphasis on certain aspects without which the practice of religion has no meaning.
by the world.
The word “world” is used in a degrading sense meaning opposition to God. (St. Paul uses the word in this sense in 2 Peter 2:20; John 1:10; 7:7; 16:8-11; Ephesians 2:2).
Gospel - Mark 7:1-8, 14-15, 21-23
After a five week detour on the scenic route (the Gospel of John and Jesus’ Bread of Life Discourse) we return to the Gospel of Mark, rejoining it immediately after Jesus’ walking on water.
7:1 Now when the Pharisees with some scribes who had come from Jerusalem gathered around him,
The mention of Jerusalem shows they represent the official attitude of prominent Jewish leaders toward Jesus. The Pharisees (the name means “the ones set apart”) followed a way of life which they considered to be almost perfect. They considered their way as superior to others; affirming the resurrection of the dead, the existence of angels, and the holiness of life. They practiced sexual abstinence for periods of times and fasted twice a week, observed the paying of tithes, ceremonially cleansed their pots and cups, and recited many prayers.
2 they observed that some of his disciples ate their meals with unclean, that is, unwashed, hands.
Hands were not washed for reasons of hygiene or good manners but because the custom had religious significance: it was a rite of purification. In Exodus 30:17ff the law of God laid down how priests should wash before offering sacrifice. Jewish tradition had extended this to all Jews before every meal, in an effort to give meals a religious significance, which was reflected in the blessings which marked the start of meals. Ritual purification was a symbol of the moral purity a person should have when approaching God (Psalm 24:3 ff; 51:4,9) but the Pharisees had focused on the mere external rite. By not washing, Jesus restores the genuine meaning of these precepts of the Law, whose purpose is to teach the right way to render homage to God (John 4:24).
3 (For the Pharisees and, in fact, all Jews,
Unlike Matthew 15:1 ff, which was written for Jewish Christians, Mark adds a long explanation of the customs in question for the benefit of his gentile readers.
do not eat without carefully washing their hands, keeping the tradition of the elders.
The “tradition of the elders” is a rabbinical term for the body of unwritten laws that the Pharisees considered equally as binding as the written Torah (Galatians 1:14).
4 And on coming from the marketplace they do not eat without purifying themselves. And there are many other things that they have traditionally observed, the purification of cups and jugs and kettles (and beds).) 5 So the Pharisees and scribes questioned him, “Why do your disciples not follow the tradition of the elders but instead eat a meal with unclean hands?” 6 He responded, “Well did Isaiah prophesy about you hypocrites, as it is written:
Jesus doesn’t answer the charge directly but cites from Isaiah 29:13 in the Septuagint form. The Septuagint (the Greek translation of the Old Testament made about 200 B.C.) differs from the Hebrew text in that it adds “teaching as doctrines human precepts” (as opposed to those of God).
‘This people honors me with their lips, but their hearts are far from me; 7 In vain do they worship me, teaching as doctrines human precepts.’ 8 You disregard God’s commandment but cling to human tradition.”
Even if Jesus had not cited Isaiah 29:13, this would comprise the answer to the question of verse 5. The Pharisees would have denied this charge, for they perceived themselves as making practical and concrete the teachings that were not clear from the law itself.
14 He summoned the crowd again and said to them, “Hear me, all of you, and understand.
An indication of the universality of Jesus’ doctrine, implying that what follows is a mysterious revelation.
15 Nothing that enters one from outside can defile that person; but the things that come out from within are what defile.”
The truth expressed here must have been surprising to the Jews, to judge from the fact that no parallels are found in rabbinical literature. Its implications were only realized when the Church was confronted with the question of whether gentile converts were to observe Jewish dietary and other regulations (Acts 10:14 ff; 15:28-29; Galatians 2:11-17), although this doesn’t appear to be cited in these discussions. Some important codices add “If any man has ears to hear, let him hear” which would form verse 16.
21 From within people, from their hearts, come evil thoughts, unchastity, theft, murder, 22 adultery, greed, malice, deceit, licentiousness, envy, blasphemy, arrogance, folly.
This is a catalog of sins featuring both evil actions and vices. Other such lists appear in Galatians 5:19-21; Romans 1:29-31; 1 Peter 4:3. The catalog device was common in the Greco-Roman world and was also known in Judaism.
23 All these evils come from within and they defile.”
This final sentence summarizes the message He has delivered through the catalog of sins.
“This is an answer to those who consider that evil thoughts are simply injected by the devil and that they do not spring from our own will. He can add strength to our bad thoughts and inflame them, but he cannot originate them” [Saint Bede The Venerable (ca. A.D. 725), Homilies On The Gospels, 2].
St. Charles Borromeo Catholic Church,
Picayune, MS http://www.scborromeo.org
TWENTY-SECOND
SUNDAY IN ORDINARY TIME
SUNDAY, SEPTEMBER 2, MARK 7:1-8, 14-15, 21-23
(Deuteronomy 4:1-2, 6-8; Psalm 15; James 1:17-18, 21b-22, 27)
SUNDAY, SEPTEMBER 2, MARK 7:1-8, 14-15, 21-23
(Deuteronomy 4:1-2, 6-8; Psalm 15; James 1:17-18, 21b-22, 27)
KEY VERSE: "This people pays me lip service but their heart is far from me" (v 6).
TO KNOW: The religious leaders of Israel had developed elaborate rituals to separate themselves from those who did not believe in God (“putting a fence around the Law). These oral traditions were regarded as having the same binding force as the Law of Moses. Jesus and his disciples were criticized by the religious leaders for their failure to perform the market and kitchen purification rites. Jesus quoted the prophet Isaiah who faced hypocrisy in his own day. Jesus said that external acts should reflect the moral intent of God's Law and not be mere pious observances. It was not food or objects that defiled a person. It was the sinful motives of the heart that led to immoral acts. Jesus asks them to look to the various ways they are living in relationship with others to see if they are responding to God “from within” (with their whole being) or merely with “lip service” (with superficial nods to tradition).
TO LOVE: What is my attitude toward people whose religious observances are different than my own?
TO SERVE: Holy Spirit, help me to examine my motives for the things I do.
Sunday 2
September 2018
Week II Psalter. 22nd Sunday in Ordinary Time.
Deuteronomy 4:1-2, 6-8. Psalm 14(15):2-5. James 1:17-18, 21-22,
27. Mark 7:1-8, 14-15, 21-23.
The just will live in the presence of the Lord—Psalm 14(15):2-5.
Jesus insists that true religion is of the spirit.
Outward observance without conversion of heart is useless and,
at its worst, hypocrisy. On the other hand, the spiritual heart will show
itself in outward observance; for our Lord, who told us that the Father looks
for those who worship in spirit and in truth, also said, ‘If you love me, keep
my commandments … do good … fast … pray … give alms.’
We need to regularly review often our lives to see that there is
a genuine harmony between our inmost heart and our visible manner of acting. As
St James says, faith without works is dead.
Blessed John Francis Burté and Companions
Saint of the Day for September 2
(d. September 2, 1792 and January 21, 1794)
 |
| Massacre à la Salpêtrière, 3 septembre 1792 | anonymous (Unrelated, but similar incident during the French Revolution.) |
Blessed John Francis Burté and Companions’ Story
These priests were victims of the French Revolution. Though
their martyrdom spans a period of several years, they stand together in the
Church’s memory because they all gave their lives for the same principle. In
1791, the Civil Constitution of the Clergy required all priests to take an oath
which amounted to a denial of the faith. Each of these men refused and was
executed.
John Francis Burté became a Franciscan at 16 and after
ordination taught theology to the young friars. Later he was guardian of the
large Conventual friary in Paris until he was arrested and held in the convent
of the Carmelites.
Appolinaris of Posat was born in 1739 in Switzerland. He joined
the Capuchins and acquired a reputation as an excellent preacher, confessor,
and instructor of clerics. Preparing for his assignment to the East as a
missionary, he was in Paris studying Oriental languages when the French
Revolution began. Refusing the oath, he was swiftly arrested and detained in
the Carmelite convent.
Severin Girault, a member of the Third Order Regular, was a
chaplain for a group of sisters in Paris. Imprisoned with the others, he was
the first to die in the slaughter at the convent.
These three plus 182 others—including several bishops and many
religious and diocesan priests—were massacred at the Carmelite house in Paris
on September 2, 1792. They were beatified in 1926.
Born in 1737, John Baptist Triquerie became a Conventual
Franciscan. He was the chaplain and confessor of Poor
Clare monasteries in three cities before he was arrested for refusing
to take the oath. He and 13 diocesan priests were martyred in Laval on January
21, 1794. He was beatified in 1955.
Reflection
“Liberty, Equality, Fraternity” was the motto of the French
Revolution. If individuals have “inalienable rights,” as the Declaration of
Independence states, these must come not from the agreement of society—which
can be very fragile—but directly from God. Do we believe that? Do we act on it?
LECTIO: 22ND SUNDAY OF
ORDINARY TIME (B)
Lectio Divina:
Sunday, September 2, 2018
What is pure and what is impure
Jesus fulfils peoples’ desires: to live in peace with God
Mark 7:1-8.14-15.21-23
Jesus fulfils peoples’ desires: to live in peace with God
Mark 7:1-8.14-15.21-23
1. Opening prayer
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) A key to the reading:
● The Gospel of the 22nd Sunday of
Ordinary Time describes the religious customs of Jesus’ time, speaks of the
Pharisees who taught the people these practices and customs and of Jesus’
teaching concerning this matter. Many of these practices and customs had lost
their meaning and made peoples’ lives difficult. The Pharisees saw sin in
everything and threatened with punishment in hell! For instance, to eat without
washing one’s hands was considered a sin. But these practices and customs
continued to be passed down and taught from fear or from superstition. Do you
know of any present religious practice that has lost its meaning but which is
still being taught? In our reading of the text we shall try to look at Jesus’
attitude concerning what he says about the Pharisees and what he teaches
concerning the religious practices taught by the Pharisees.
● The text of this Sunday’s liturgy presents some verses
and leaves out other verses to shorten the text and make it more
understandable. For the sake of completeness, we use the whole text and offer
comments also on the verses omitted from the liturgy. The parts omitted in the
liturgy are in italics.
b) A division of the text to help with
the reading:
Mark 7:1-2: The attack of the Pharisees
and the freedom of the disciples
Mark 7:3-4: Mark’s explanation of the Tradition of the Elders
Mark 7:5: The Scribes and Pharisees criticise the behaviour of the disciples of Jesus
Mark 7:6-8: Jesus’ strong reply concerning the incoherence of the Pharisees
Mark 7:9-13: A concrete example of how the Pharisees empty God’s commandment of any meaning
Mark 7:14-16: Jesus’ explanation to the people: a new way to God
Mark 7:17-23: Jesus’ explanation to his disciples
Mark 7:3-4: Mark’s explanation of the Tradition of the Elders
Mark 7:5: The Scribes and Pharisees criticise the behaviour of the disciples of Jesus
Mark 7:6-8: Jesus’ strong reply concerning the incoherence of the Pharisees
Mark 7:9-13: A concrete example of how the Pharisees empty God’s commandment of any meaning
Mark 7:14-16: Jesus’ explanation to the people: a new way to God
Mark 7:17-23: Jesus’ explanation to his disciples
3. Text:
1 The Pharisees and some of the scribes
who had come from Jerusalem gathered round him, 2 and they noticed that some of
his disciples were eating with unclean hands, that is, without washing them. 3
For the Pharisees, and all the Jews, keep the tradition of the elders and never
eat without washing their arms as far as the elbow; 4 and on returning from the
market place they never eat without first sprinkling themselves. There are also
many other observances which have been handed down to them to keep, concerning
the washing of cups and pots and bronze dishes. 5 So the Pharisees and scribes
asked him, 'Why do your disciples not respect the tradition of the elders but
eat their food with unclean hands?' 6 He answered, 'How rightly Isaiah
prophesied about you hypocrites in the passage of scripture: This people
honours me only with lip-service, while their hearts are far from me. 7 Their
reverence of me is worthless; the lessons they teach are nothing but human
commandments. 8 You put aside the commandment of God to observe human
traditions.'
9 And he said to them, 'How ingeniously
you get round the commandment of God in order to preserve your own tradition!
10 For Moses said: Honour your father and your mother, and, Anyone who curses
father or mother must be put to death. 11 But you say, "If a man says to
his father or mother: Anything I have that I might have used to help you is
Korban (that is, dedicated to God)," 12 then he is forbidden from that
moment to do anything for his father or mother. 13 In this way you make God's
word ineffective for the sake of your tradition which you have handed down. And
you do many other things like this.'
14 He called the people to him again and
said, 'Listen to me, all of you, and understand. 15 Nothing that goes into
someone from outside can make that person unclean; it is the things that come
out of someone that make that person unclean.
16 Anyone who has ears for listening
should listen!' 17 When he had gone into the house, away from the crowd, his
disciples questioned him about the parable. 18 He said to them, 'Even you --
don't you understand? Can't you see that nothing that goes into someone from
outside can make that person unclean, 19 because it goes not into the heart but
into the stomach and passes into the sewer?' (Thus he pronounced all foods
clean.) 20 And he went on, 'It is what comes out of someone that makes that
person unclean.
21 For it is from within, from the
heart, that evil intentions emerge: fornication, theft, murder, 22 adultery,
avarice, malice, deceit, indecency, envy, slander, pride, folly. 23 All these
evil things come from within and make a person unclean.'
3. A moment of prayerful silence
so that the Word of God may penetrate
and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) What pleased or touched you most in
this text? Why?
b) According to the text, what were the practices that the Pharisees taught the people? In what does Jesus criticise the Pharisees?
c) In this text, what is the new way that Jesus shows the people to reach God?
d) In the name of the “tradition of the elders” they do not observe the Commandment of God. Does this happen today? Where? When?
e) The Pharisees were practising Jews, but their faith was divorced from the lives of the people. Jesus criticises them for this. Would Jesus criticise us today? Why?
b) According to the text, what were the practices that the Pharisees taught the people? In what does Jesus criticise the Pharisees?
c) In this text, what is the new way that Jesus shows the people to reach God?
d) In the name of the “tradition of the elders” they do not observe the Commandment of God. Does this happen today? Where? When?
e) The Pharisees were practising Jews, but their faith was divorced from the lives of the people. Jesus criticises them for this. Would Jesus criticise us today? Why?
5. For those who wish to go deeper into
the theme
a) The context of then and of today:
i) In this lectio let us take a close
look at Jesus’ attitude concerning the question of purity. Mark had already
mentioned this matter. In Mk 1:23-28, Jesus drives an impure devil away. In Mk
1:40-45, he heals a leper. In Mk 5:25-34, he heals a woman considered impure.
On many other occasions, Jesus touches those physically sick without fear of
becoming impure. Here, in chapter 7, Jesus helps people and his disciples to deepen
the idea of purity and the laws on purity.
ii) For centuries, for the Jews not to
contract impurity, contact with pagans and eating with them was forbidden. In
the 70’s, when Mark was writing his Gospel, some converted Jews said: “Now that
we are Christians we must leave behind old practices that keep us apart from
converted pagans!” But other converted Jews thought they had to continue to
observe the laws concerning purity. Jesus’ attitude, as described in today’s
Gospel, helps to overcome this problem.
b) A commentary on the text:
Mark 7:1-2: The control of the
Pharisees and the freedom of the disciples
The Pharisees and some Scribes who were in Jerusalem, watch Jesus’ disciples eating bread with impure hands. There are three points worth noting: (i) The Scribes are from Jerusalem, the capital! This means that they had come to observe and control Jesus’ steps. (ii) The disciples do not wash their hands before eating! This means that their living with Jesus gives them the courage to transgress the norms imposed by tradition and that they had a feeling for life. (iii) The practice of washing hands, which to this day is an important hygienic matter, had acquired a religious meaning that served to control and discriminate against persons.
The Pharisees and some Scribes who were in Jerusalem, watch Jesus’ disciples eating bread with impure hands. There are three points worth noting: (i) The Scribes are from Jerusalem, the capital! This means that they had come to observe and control Jesus’ steps. (ii) The disciples do not wash their hands before eating! This means that their living with Jesus gives them the courage to transgress the norms imposed by tradition and that they had a feeling for life. (iii) The practice of washing hands, which to this day is an important hygienic matter, had acquired a religious meaning that served to control and discriminate against persons.
Mark 7:3-4: Mark’s explanation
concerning the tradition of the elders
“The tradition of the elders” passed on the norms to be observed by people so as to achieve the purity required by law. The observance of purity was considered a very serious matter. They thought that an impure person could not receive the blessing promised by God to Abraham. The norms concerning purity were taught in such a way that when people observed them, they could follow the road to God, source of peace. However, rather than being a source of peace, these norms were chains, a form of slavery. It was practically impossible for the poor to observe these norms and laws. Thus, the poor were despised and considered ignorant and cursed people who did not know the law (Jn 7:49).
“The tradition of the elders” passed on the norms to be observed by people so as to achieve the purity required by law. The observance of purity was considered a very serious matter. They thought that an impure person could not receive the blessing promised by God to Abraham. The norms concerning purity were taught in such a way that when people observed them, they could follow the road to God, source of peace. However, rather than being a source of peace, these norms were chains, a form of slavery. It was practically impossible for the poor to observe these norms and laws. Thus, the poor were despised and considered ignorant and cursed people who did not know the law (Jn 7:49).
Mark 7:5: The Scribes and Pharisees
criticise the behaviour of Jesus’ disciples
The Scribes and Pharisees ask Jesus: Why do your disciples not respect the tradition of the elders but eat their food with unclean hands? They pretend to be interested in knowing the reason for the behaviour of the disciples. In fact, they are criticising Jesus for allowing his disciples to transgress the norms concerning purity. The scribes and doctors of the law were the guardians of doctrine. They dedicated their lives to the study of the Law of God and taught people how to observe completely the Law of God, especially the norms concerning purity. The Pharisees were a kind of fraternity, whose main preoccupation was to observe all the laws concerning purity. The word Pharisee means set apart. They endeavoured so that, by the perfect observance of the laws concerning purity, people would become pure, set apart and holy as the Laws of the Tradition required! Because of the exemplary witness of their lives in following the laws of the times, they wielded great authority in the villages of Galilee.
The Scribes and Pharisees ask Jesus: Why do your disciples not respect the tradition of the elders but eat their food with unclean hands? They pretend to be interested in knowing the reason for the behaviour of the disciples. In fact, they are criticising Jesus for allowing his disciples to transgress the norms concerning purity. The scribes and doctors of the law were the guardians of doctrine. They dedicated their lives to the study of the Law of God and taught people how to observe completely the Law of God, especially the norms concerning purity. The Pharisees were a kind of fraternity, whose main preoccupation was to observe all the laws concerning purity. The word Pharisee means set apart. They endeavoured so that, by the perfect observance of the laws concerning purity, people would become pure, set apart and holy as the Laws of the Tradition required! Because of the exemplary witness of their lives in following the laws of the times, they wielded great authority in the villages of Galilee.
Mark 7:6-8: Jesus’ strong reply
concerning the Pharisees’ lack of coherence
Jesus replies quoting Isaiah: This people honours me only with lip-service, while their hearts are far from me. Their reverence of me is worthless; the lessons they teach are nothing but human commandments. You put aside the commandment of God to observe human traditions (Is 29:13). Because, by insisting on the norms concerning purity, the Pharisees had emptied the commandments of the law of God of all coherence. Jesus immediately gives a concrete example of how they render the commandment of God insignificant.
Jesus replies quoting Isaiah: This people honours me only with lip-service, while their hearts are far from me. Their reverence of me is worthless; the lessons they teach are nothing but human commandments. You put aside the commandment of God to observe human traditions (Is 29:13). Because, by insisting on the norms concerning purity, the Pharisees had emptied the commandments of the law of God of all coherence. Jesus immediately gives a concrete example of how they render the commandment of God insignificant.
Mark 7:9-13: A concrete example
of how the Pharisees render the commandment of God incoherent
The “tradition of the elders” taught: a son who dedicates his possessions to the Temple, may not use these possessions to help his parents in need. Thus, in the name of tradition, they rendered incoherent the fourth commandment to love father and mother. There still are such people today. They seem to be observant, but only externally. Internally, their heart is far from God! As one of our hymns says: “His name is Jesus Christ and he is hungry, he lives by the side of the road. And when people see him, they move on to get to church quickly!” In Jesus’ days, people, in their wisdom, did not agree with all that they were taught. They hoped that one day the Messiah would come to show them some other way to be pure. This hope comes to pass in Jesus.
The “tradition of the elders” taught: a son who dedicates his possessions to the Temple, may not use these possessions to help his parents in need. Thus, in the name of tradition, they rendered incoherent the fourth commandment to love father and mother. There still are such people today. They seem to be observant, but only externally. Internally, their heart is far from God! As one of our hymns says: “His name is Jesus Christ and he is hungry, he lives by the side of the road. And when people see him, they move on to get to church quickly!” In Jesus’ days, people, in their wisdom, did not agree with all that they were taught. They hoped that one day the Messiah would come to show them some other way to be pure. This hope comes to pass in Jesus.
Mark 7:14-16: Jesus explains to
the people: a new way to reach God
Jesus says to the crowd: “Nothing that goes into someone from outside can make that person unclean!” (Mk 7:15). Jesus reverses things: that which is impure does not come from the outside to the inside, as the doctors of the law taught, but from the inside to the outside. Thus, no one need ask any more whether this food or this drink is pure or not. Jesus places the question of purity and impurity on a higher level, on the level of ethical behaviour. He shows a way to God and, thus, fulfils the deepest desire of the crowd. Jesus ends his explanation with an expression that he likes to use: Anyone who has ears for listening should listen! Or: “That’s it! You have heard me! Now try to understand!” In other words, use your heads and common sense and look at things through your experience of life.
Jesus says to the crowd: “Nothing that goes into someone from outside can make that person unclean!” (Mk 7:15). Jesus reverses things: that which is impure does not come from the outside to the inside, as the doctors of the law taught, but from the inside to the outside. Thus, no one need ask any more whether this food or this drink is pure or not. Jesus places the question of purity and impurity on a higher level, on the level of ethical behaviour. He shows a way to God and, thus, fulfils the deepest desire of the crowd. Jesus ends his explanation with an expression that he likes to use: Anyone who has ears for listening should listen! Or: “That’s it! You have heard me! Now try to understand!” In other words, use your heads and common sense and look at things through your experience of life.
Mark 7:17-23: Jesus’ explanation
to his disciples
The disciples did not understand what Jesus meant. When they went home they asked him for an explanation. Jesus was astounded. He thought that they had understood. In his explanation he goes deep into the question concerning purity. He declares all food pure! No food that goes into a human being from the outside can make him impure, because it does not enter the heart but only the stomach and then goes into the sewer. That which makes a person impure, says Jesus, is what comes from the inside, from the heart, and that poisons human relationships. Then he mentions: “fornication, theft, murder, adultery, avarice, malice, deceit, indecency, envy, slander, pride, folly”. Thus, in many ways, by means of word, action or living together, Jesus helped people to be pure. By means of the word, he healed lepers (Mk 1:40-44), drove out impure spirits (Mk 1:26.39; 3:15.22 etc) and overcame death, source of all impurity. By means of action, the woman excluded and considered impure is healed (Mk 5:25-34). By means of living with Jesus, the disciples have the courage to imitate Jesus who, without any fear of contamination, ate with people who were considered impure (Mk 2:15-17).
The disciples did not understand what Jesus meant. When they went home they asked him for an explanation. Jesus was astounded. He thought that they had understood. In his explanation he goes deep into the question concerning purity. He declares all food pure! No food that goes into a human being from the outside can make him impure, because it does not enter the heart but only the stomach and then goes into the sewer. That which makes a person impure, says Jesus, is what comes from the inside, from the heart, and that poisons human relationships. Then he mentions: “fornication, theft, murder, adultery, avarice, malice, deceit, indecency, envy, slander, pride, folly”. Thus, in many ways, by means of word, action or living together, Jesus helped people to be pure. By means of the word, he healed lepers (Mk 1:40-44), drove out impure spirits (Mk 1:26.39; 3:15.22 etc) and overcame death, source of all impurity. By means of action, the woman excluded and considered impure is healed (Mk 5:25-34). By means of living with Jesus, the disciples have the courage to imitate Jesus who, without any fear of contamination, ate with people who were considered impure (Mk 2:15-17).
c) Further information:
The laws concerning purity and impurity
in Jesus’ days
The people then were greatly concerned
with purity. The norms concerning puritypointed to the necessary
conditions for coming into the presence of God and for feeling right before
him. One could not go before God in any old way. Because God is Holy! The Law
said: “Be holy, for I, Yahweh your God, am holy!” (Lv 19:2). Anyone who was not
pure could not appear before God to receive the blessing promised to
Abraham.
For us to understand the seriousness of these laws concerning purity, we may remember what used to happen in our Church fifty years ago. Before the Second Vatican Council, to go to communion in the morning, people had to fast from midnight. Anyone who went to communion without fasting committed a mortal sin called sacrilege. We thought that a little food or drink made us impure to receive the consecrated host.
In Jesus’ times too there were many matters and activities that made a person impure and therefore not possible to come before God: touching a leper, eating with a publican, eating without washing one’s hands, touching blood or a dead body and many other things. All these things made a person impure, and any contact with that person contaminated others. That is why “impure” people had to be avoided. People lived apart, always threatened by so many impure things that threatened their lives. All were afraid of everyone and everything.
Now, with the coming of Jesus, suddenly everything changes! By believing in Jesus, it was possible to achieve purity and feel good before God without having to observe all the laws and norms of the “tradition of the elders”. It was a real and personal liberation! The Good News proclaimed by Jesus released people from a defensive attitude and restored to them the taste for life, the joy of being children of God, without fear of being happy!
For us to understand the seriousness of these laws concerning purity, we may remember what used to happen in our Church fifty years ago. Before the Second Vatican Council, to go to communion in the morning, people had to fast from midnight. Anyone who went to communion without fasting committed a mortal sin called sacrilege. We thought that a little food or drink made us impure to receive the consecrated host.
In Jesus’ times too there were many matters and activities that made a person impure and therefore not possible to come before God: touching a leper, eating with a publican, eating without washing one’s hands, touching blood or a dead body and many other things. All these things made a person impure, and any contact with that person contaminated others. That is why “impure” people had to be avoided. People lived apart, always threatened by so many impure things that threatened their lives. All were afraid of everyone and everything.
Now, with the coming of Jesus, suddenly everything changes! By believing in Jesus, it was possible to achieve purity and feel good before God without having to observe all the laws and norms of the “tradition of the elders”. It was a real and personal liberation! The Good News proclaimed by Jesus released people from a defensive attitude and restored to them the taste for life, the joy of being children of God, without fear of being happy!
6. Praying Psalm 24 (23)
Who can climb the mountain of God!
To Yahweh belong the earth and all it
contains,
the world and all who live there;
it is he who laid its foundations on the seas,
on the flowing waters fixed it firm.
the world and all who live there;
it is he who laid its foundations on the seas,
on the flowing waters fixed it firm.
Who shall go up to the mountain of
Yahweh?
Who shall take a stand in his holy place?
The clean of hands and pure of heart,
whose heart is not set on vanities,
who does not swear an oath in order to deceive.
Such a one will receive blessing from Yahweh,
saving justice from the God of his salvation.
Such is the people that seeks him,
that seeks your presence, God of Jacob.
Who shall take a stand in his holy place?
The clean of hands and pure of heart,
whose heart is not set on vanities,
who does not swear an oath in order to deceive.
Such a one will receive blessing from Yahweh,
saving justice from the God of his salvation.
Such is the people that seeks him,
that seeks your presence, God of Jacob.
Gates, lift high your heads,
raise high the ancient gateways,
and the king of glory shall enter!
Who is he, this king of glory?
It is Yahweh, strong and valiant,
Yahweh valiant in battle.
Gates, lift high your heads,
raise high the ancient gateways,
and the king of glory shall enter!
Who is he, this king of glory?
Yahweh Sabaoth, he is the king of glory.
raise high the ancient gateways,
and the king of glory shall enter!
Who is he, this king of glory?
It is Yahweh, strong and valiant,
Yahweh valiant in battle.
Gates, lift high your heads,
raise high the ancient gateways,
and the king of glory shall enter!
Who is he, this king of glory?
Yahweh Sabaoth, he is the king of glory.
7. Final Prayer
Lord Jesus, we thank for the word that
has enabled us to understand better the will of the Father. May your Spirit
enlighten our actions and grant us the strength to practice that which your
Word has revealed to us. May we, like Mary, your mother, not only listen to but
also practice the Word. You who live and reign with the Father in the unity of
the Holy Spirit forever and ever. Amen.
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