31st Sunday of Ordinary Time Year A - Hearts Burning Within

The Lectionary and Scripture Interpretation for Ordinary Time

Malachi 1:14b-2:2b, 8-10

The Babylonian exile occurred at the end of the 600s BC. About 50 years later, the exiles were allowed to begin returning home. Almost immediately the Temple was rebuilt, but there was an overall and gradual decline in corporate worship. This was probably because restoring the land was hard work and the average person was more focused on food and shelter than elaborate Temple liturgies.

The book of Ezra recounts something of a revival around 500BC. Malachi is hard to date and has many timeless qualities, but it was most likely written prior to this revival.

The “minor prophets” are Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. They are “minor” because their books contain less material than prophets like Isaiah. The material was compiled from oral tradition after the return from Babylon. The people had a huge task to rebuild society. The prophets of the day saw in this the opportunity to return to God’s vision for the nation of Israel. Judging by the material in the minor prophets, the people saw it more as an opportunity to advance themselves and their interests. This material continually reminds the people of God’s care for the marginalized and those unable to advocate for themselves: the silenced voices.

Malachi may have been the name of this prophet. The Hebrew is mal-aki which means “my messenger.” It’s not clear if this is a formal name or just a general term for one delivering a message.

Throughout the book, there is a standard format:

Initial provocative statement by Yahweh or the prophet
Remark attributed to the people
Rebuttal in which the prophet provides the heart of his message

1:2-5 is God’s declaration of love for Israel. Verse 6 says the people have disdained that love and v7-8 list the particular offenses.

The sacrificial system was hugely important to the Jewish people with the Temple. But Malachi lays equal importance on instruction from the leaders.

1:14 will accuse not only the priests but the people as well. The passage will show the interconnection of responsibilities: the priests are responsible to teach the people but ultimately the people are responsible for living it out but with the help of the priests to guide them.

Naming God as Father is not common in the Old Testament but it is there, as verse 10 illustrates.

Verse 11 is not included in today’s reading but may be a familiar one from the Eucharistic liturgy.

This passage begins with a reference to cutting corners. The idea is that a person should give as a sacrifice the best they had, in this case an unblemished male. The person vows they will give this but when the time comes, they substitute something of lesser quality. The priests either aren’t paying attention or don’t care; they accept the sacrifice. Cutting corners is a slippery slope. The sin is not necessarily in offering God a defective sheep for sacrifice. The sin is in keeping the best for oneself and pretending that one is offering the best to God. It’s a deception and a lack of integrity.

Are there places where you “cut corners” and try to tell yourself and others you’re offering the best you’ve got, even though you know deep down it’s not true?

Matthew 23:1-12

During Ordinary Time, I’ll cover the Old Testament and then the Gospel readings as a pair so that we can better see the connections.

Last week we finished up the section on authority and invitation. Today we start a section on “woes” and the coming of the kingdom. This parallels the section of blessings (beatitudes) and entering the kingdom.

Most of chapter 23 is a list of “woes” against the scribes and Pharisees.

Today’s is a challenging reading. We know from documents of the time that the Pharisees were highly respected members of society. They were leaders who taught the people how to live out God’s commands. The people depended on them for instruction in how to please God. Jesus seems harsh in his condemnation of an entire group of people, at least some of whom were likely sincere in their intentions.

This chapter is Matthew’s composition, written for his audience and community. After the fall of Jerusalem, the religious leaders began to struggle for control. Rome’s influence was immense. Secular messages were loud and persuasive. The religious leaders struggled to remind the people who they were and what God they served. It doesn’t take much imagination to see how this could be taken to extremes. In their zeal to promote what they feel is best, some can begin to sound as though theirs is the only way, that they alone must be followed. Matthew’s goal in this section is to remind the people who they follow: God alone. They don’t ultimately follow a human teacher who talks a good talk but fails to live up to impossibly high standards.

In Mark’s use of this material, it is the scribes alone that Jesus rebukes (Mark 12:30-40). And certainly, in that gospel, Jesus does rebuke some Pharisees along the way. Matthew has generalized all this into a rebuke of all religious leaders. He exaggerates one aspect of Jesus’ teaching to make a point.

How are we to view this today? First we start by acknowledging the fact that this material was included in the Biblical canon as inspired: it has something to teach us. We also keep in mind that it should not be read as the right to summarily denounce of an entire group of people.

Verse 2 references the “seat of Moses.” This was a way in ancient cultures to indicate teaching with authority and in continuity with the message of a respected teacher.

Verse 3 is the source of what we commonly say “practice what you preach!” Notice that Jesus doesn’t necessarily denounce people who teach us how to live up to God’s standards. But he does say that whatever you teach is what you yourself should practice.

Verse 5 references phylacteries and tassels. You can read about these in Exodus 13:6,16; Numbers 15:38-39; Deuteronomy 6:8; Deuteronomy 11:18; Deuteronomy 22:12.

Phylacteries are small boxes containing bits of scripture that are fastened to the head and arms during prayer. The word comes from phylacteria, a Greek word meaning “safeguard.” The Hebrew word is tefillin, from tefillah meaning “prayer.”

The issue here is not what people wore but rather seeking to gain honor and recognition by wearing them and thus forgetting the original purpose of them which was to draw people closer to God. It might be analogous to people who wear a cross necklace or sport a John 3:16 bumper sticker.

Verse 7 warns around the use of the title “rabbi.” By the late first century, Rabbi was a term of honor and saying “I am a disciple of Rabbi so-and-so” was a way of identifying yourself and tapping into that honor. “Father” in verse 8 is a term that, in Matthew’s time, was just beginning to be used by Rabbis. This prohibition against its use by Christians lasted into the Middle Ages when, very gradually, it began to be used of priests. B usted Halo has a good article about this.

Verses 11-12 provide a summary: the Pharisees sought greatness in outward displays but Jesus says that greatness is to be found only in humble service. Jesus is the only Rabbi and Great Teacher. We are called to make disciples, but not in our own name. We are all a community of equals under Jesus as our Teacher.

What if we are the Pharisees? What if we hold up standards that are good and right but unattainable by others? Do we acknowledge our role in that? Do we balance what we teach with compassion?

Non-Catholics often point to this passage as preaching against calling a priest “father.” Although, to be fair, it does say “call no one on earth father.” What might be your response to someone who raised this objection?

If Matthew had written this passage to your community, what groups would he have called out in verse 2? What behaviors might be mentioned in verses 3-10?

Who are the greats among us today and why?

Rather than laying a heavy burden on others, we are called to help others carry the load. How have you helped someone carry their burdens this week? Or how can you help someone tomorrow?

Old Testament / Gospel Connection

How are the Old Testament and Gospel readings connected? Each week I will offer my views on this but I encourage you to first read the passages and look for your own connections!

Today’s readings speak of priesthood and ministry. It might be tempting to dismiss them as not necessarily relevant to the average lay person. Or we might be tempted to send a copy to some minister as something of a friendly reminder. Before we dismiss these readings too lightly, remember that our baptism anoints us all “priest, prophet and king.” We are all called to be ministers, mediating the presence of God in our world. We are all called to preach the gospel in some way, to pray, and to celebrate the liturgy actively.

A question brought up by all three readings today is what does leadership look like? What does a true leader do?

Malachi tells us it’s someone who recognizes God as the source of all. Matthew says leadership is done with a heart of integrity, that practices what it preaches. A leader is one who helps people carry the burden rather than laying heavier burdens on them. Paul will say leadership is done by nourishing others with care and concern rather than imposing burdens on them.

Jesus’ teaching settles in our hearts and, if we let it, begins to transform us. Our leadership is born out of that transformation and it becomes a leadership of taking others by the hand and leading them to the One who ultimately teaches and transforms all. That is what is what it means to be a leader. And Vatican 2 reminded us that we all have this calling by virtue of our baptism. It does not belong solely to those in holy orders. So don’t be too quick to dismiss these readings as applying only to “father.”

1 Thessalonians 2:7b-9, 13

See background on this letter here.

Paul loved the community at Thessalonica. He gave to them generously and he even supported himself. The custom of the day was that the local community provided material support to a traveling teacher. It was Paul’s right to have the community support him but he did not ask them to do so.

This reading relates to Malachi on the importance of instruction/preaching. It also ties to the gospel. Paul says he is the type of leader who cares for and nourishes those under his care. He does not ask anything of them; he only gives to them.

2:1-12 is Paul’s autobiography. Verses 5-8 are a single sentence focused on the relationship between the apostles and the church at Thessalonica. V5-7 are a series of negative statements. Then Paul will balance those out with opposites.

In verse 7 Paul uses the image of a nursing mother. It’s not one we usually associate with Paul but he does sprinkle feminine imagery throughout his letters. Remember in chapter 1 last week, Paul told them to be imitators of him, just as Paul imitates Christ. If Paul comes as a gentle, nursing mother among them, it’s because he learned to do this from Christ himself. So this is ultimately an image of how God works with us.

Verse 13 uses a technical term “receive.” This is a word meaning the handing down of tradition, of what the community believes. Apostolic succession depends on the “receiving” or handing down of tradition from one bishop to another. Paul says what is received is not just a human word or human beliefs. It’s the very word of God received through an oral message.

Ponder Paul’s image of God as a gentle and nourishing mother. Just as the image of father can be problematic for some, so too can the image of mother. Think of people you know, male or female, who are gentle and nurturing of others. How does this help you understand God’s actions toward you?

What traditions have you received that have guided your own faith journey? How might you pass these traditions on to others?

Questions to ponder

What do these readings say about how to live day in and day out as Christians?