1st Reading; Sirach 15: 15-20
Sirach is the longest of the wisdom books with 51 chapters. It is a mixture of proverbs and lengthy essays on major themes grouped together. It was written between 190 and 175 BC. For many centuries it was thought to be only in Greek in the Septuagint. But a partial copy of the Hebrew original was found at the end of the last century hidden in a synagogue storeroom in Cairo, and another when archaeologists excavated Masada in Palestine in 1964. A few fragments also turned up at Qumran in 1947. Despite this evidence, it was never accepted into Jewish canon because it was not from the time of Ezra or before (Reading the Old Testament, Boadt, p. 487). It is in the Catholic Bible but not the Protestant.
Sirach speaks of the choices we make in life and how we must trust in God when we make them. This will help us choose what is good and life-giving for us. We must have an openness to the working of God in our life. In Ignatian spirituality, we must look at the “pushes” and the “pulls”. Do you feel pushed to do something – I should do this, I should do that – out of a sense of crushing and lifeless obligation or a desire to please? Or do you feel pulled, like a gentle invitation in love? God pulls not pushes (The Jesuit Guide to (Almost) Everything, Fr. James Martin, p. 329).
2nd Reading: 1 Corinthians 2: 6 – 10
Paul is talking about the meaning of the cross in salvation history. The ‘mystery’ is that the crucified One, precisely as the crucified, is the Lord of glory. Many Corinthians thought otherwise. For them, the Cross was an unfortunate past event, the less said the better. All that mattered to them now was the risen Christ. He was now spirit, and as such, he could convey to them ‘secret wisdom’. Paul is using their terms in an ironic way, sort of turning them upside down to help them see where true wisdom is. By refusing to recognize the Lord of glory in the crucified One, they were in a sense aligning themselves with Pontius Pilate and Herod (the rulers of the day) who also did not recognize the One they were crucifying. Such blindness leads to horrible evil.
Why is God’s wisdom mysterious and hidden? What does this mean for us?
The Gospel: Matthew 5: 17 – 37
Now let’s take this gospel in parts to see what value and meaning we can gather:
First, what did Jesus mean by the law and its importance:
Jesus seems to say that the law is so sacred that not even the smallest detail (something as small as an apostrophe) should be discarded or ignored. Yet, again and again Jesus broke what some Jews called the law: handwashings, healing on the Sabbath, picking grain to eat on the Sabbath etc. In Jesus’ time it was popular to call the ‘scribal law’ the law along with the Torah, the first five books of the Old Testament. Scribes were people who made it their business to reduce the great principles of the Law into thousands upon thousands of rules and regulations. God’s Law was to rest on the Sabbath. They, however, spent hours arguing about whether it was work on the Sabbath to move a lamp from one table to another, if one could bandage a wound with or without salve, or could one lift a child? Their religion was a legalism of petty rules and regulations. Jesus was highly critical of this. What Jesus was upholding here was the real meaning of God’s Law: to mold our lives on the positive commandment to love. Love that is filled with respect, reverence and compassion is the permanent stuff of our relationship to God and to our fellow humans. Our righteousness in this way must exceed that of the scribes and Pharisees. This law of love to fill our hearts and minds; it must be our sole motivation. We need to be people of gratitude that God has first loved us – and then people who generously give of that love to others. (Wm. Barclay, The Gospel of Matthew, Vol.1, p.126-131)
Second, Jesus then gives examples of the kind of law and righteousness he means – that the law of love must penetrate to our hearts, our core. The only way to safety and security in society is not to even desire what is wrong. It also shows us just how much we need God’s help in this. We need God to transform us to be able to live up to this standard of love. For example Jesus says that any one angry with a brother is liable to judgment. The word that is used for this anger is an anger over which a person broods and will not let go of –an anger that broods, that will not forget, that seeks revenge. It is an anger that insults and shows contempt. Raka meant an imbecile; a word of one who despises another with an arrogant contempt. This type of anger leads to a hurt that is like a murder; we can ‘kill’ a person’s spirit and take his good name and reputation away from him or her. This makes us liable to fiery Gehenna, a garbage dump where rot burns and pollutes. (Wm. Barclay, The Gospel of Matthew, Vol.1, p.136-141)
In fact, here is an interesting piece of information from Jesus’ time:
“The fires of Gehenna” had become a metaphor for divine judgment on evil. The inferno was actually the city refuse dump located southwest of Jerusalem. It was a gehinnom that some of Judah’s kings engaged in the heinous practice of burning their children as sacrifices (see 2 Chronicles 28:3; Jeremiah 7:31; 32:35). Condemned by Jeremiah and King Josiah, the valley was used, thereafter, as a site for rubbish. (Celebration, February 14, 1999)
The third point to consider is that when we come before to pray or to bring gifts to the altar to the Lord we must consider not only our relationship with God but also our relationship with others. A breach between a human and God could not be healed until the breach between humans was healed. Jesus emphasizes this: one cannot be right with God until we are right with each other. (Wm. Barclay, The Gospel of Matthew, Vol.1, p.136-141)
Then Jesus deals with lust – looking at and thinking about another person as an object (not a person) of pleasure, an object to be used. Jesus is not talking about what is normal human instinct, human nature. He is talking about lust, where a person uses his eyes and thoughts to stimulate wrong desire – a desire to use someone even if it destroys their personhood and value. If we allow such desire to grow in us the most innocent people and things can become ‘used’ and abused. Jesus is vehement here using hyperbole (extravagant exaggeration, a very common teaching tool in this culture) to get his point across. When something is deadly, destructive – surgery is needed. In other words, to let such evil grow in us is worse that losing an eye or a hand. For such evil leads us into a garbage heap of burning refuse: Gehenna!
(Wm. Barclay, The Gospel of Matthew, Vol.1, p. 147-148)
Jesus then warns of the abuse of divorce. Ideally, Jews abhorred divorce. Marriage was seen as holy and as fulfilling God’s positive commandment to be fruitful. But by Jesus’ time the practice itself had fallen far short of this ideal and women were the victims of this abuse. In both the Jewish and especially the Greek culture of the day, women were at the absolute disposal of the males, her father and then her husband. She had no legal rights at all. A woman could be divorced with or without her will. All that had to be done was to hand a degree of divorce to the woman in the presence of two witnesses. The reason was to be for some indecency which could be serious – or just that she put too much salt in the food, or she spoke disrespectfully, or she was troublesome, or unattractive. Because of the ease of divorce at this time, basic family structure was threatened. (Wm. Barclay, the Gospel of Matthew, Vol.1, p.150-153)
Jesus was for loving and caring relationships. This we must keep in mind. He was not for upholding abuse or condoning it. As disciples we must go that extra mile to repair fractured relationships and live according to God’s plan of love and life. Here is a caution to note: While this teaching points out God’s will for unity and love, there are times when a marriage is no longer real – or because someone is incapable of such a relationship – it never was a marriage. While every effort should be made to redeem fractured marriages, some must be acknowledged as beyond repair. In such cases divorce may be not only the lesser of two evils from the point of view of God’s ultimate will which is love, but also a positive step. (M. Birmingham, Word and Worship Workbook, Year A, p. 391.
The last section of this gospel deals with our ‘public’ behavior. “Oath-taking” had greatly deteriorated into misuse in Jesus’ day. Some resorted to frivolous swearing, by constantly ‘taking oaths’: “by my life…” “May such and such happen to me if…” Still others used evasive swearing to avoid the truth. According to this questionable practice, oaths which contained the name of God were considered binding and were rigidly kept; oaths that did not mention God were not considered binding and were easily changed. Jesus advocated simple integrity in speech. (Celebration, February 14, 1999)
As Jesus’ disciples we need to live in such a way that falsehood and infidelity in our families and workplaces is eliminated. The Law of love is the only thing that works.