Any form of sickness in Israel during the time of Jesus and in the Old Testament was viewed as an effect of sin, a curse, and a disgrace. Leprosy may mean both the literal sickness of the skin or it may mean unsanitary conditions in the person. It is both used as a description of a sickness physically or a derogatory term to describe the problem of social acceptability. A leper suffers isolation from God because he is considered by the people of Israel as a curse from God; isolation from the Temple because he is considered unclean, so not fit for worship and the place of worship. He is also isolated from the society. He is considered a person sick with a contagious disease; and he is isolated even from his own family so that the entire family would be considered “unclean.” Let us learn how Jesus used this occasion of healing a leper to reveal his identity. Jesus reveals 4 new things about himself in this Gospel pericope.

1. Jesus reveals the Father’s mercy. Jesus is the face of the Father’s mercy. The Father, who is rich in mercy is now revealed in person. The leper now encounters the Father’s mercy and the richness of God’s mercy restored him to health. At the bottom of his isolation, he saw “uncleanness” as its source. The leper’s cry was to be “clean” and he did not use the word “heal.” It is evident that the leper teaches us that one has to go to the root of all isolation and it is uncleanness. It is cleanness that leads to communion, it is uncleanness that leads to isolation.

2. Jesus reveals that He is the New Temple. As lepers were not permitted to enter the Temple because of their contagious disease and most likely no chance to call on God for mercy in the Temple, Jesus demonstrates now that he need not go to the Temple to worship the true God. He is now the new Temple. We were told that “When Jesus came down from the mountain, great crowds followed him. And then a leper approached, did him homage…”

3. Jesus reveals that He is God. Lepers had to chance to call on God in the Temple but a new thing happened here: the leper called on Jesus: “Lord, if you wish, you can make me clean.” The leper now calls on Jesus and addressed him as “Lord.” The Gospel now identifies Jesus as God and we have a hint that Jesus was already identified as God in the early church.

4. Jesus reveals that everyone belongs to God. Jesus reveals that both saints and sinners, the healthy and the sick are all God’s children. He showed mercy to the person who was sick of leprosy. He does not want anyone to be left behind. The greater mercy Jesus showed to the leprous person was the restoration to communion with God (he had to show himself to the priest and be admitted back to the Temple) communion with the people (he was told by Jesus “See that you tell no one, but go show yourself to the priest, and offer the gift that Moses prescribed; that will be proof for them). Belongingness is a blessing and a grace which each Israelite sought for that time. In the first reading, Abram was now called Abraham, Sarai to Sarah. A change of name was a sign of belongingness and a new mission to fulfill. The leper has now a new mission, to belong to the people and to God to whom he was isolated before he was healed.

Today’s readings focus on the loving mercy of God. We know that Jesus is the face of the Father’s mercy. Anyone who encounters Jesus, encounters the Father’s mercy and anyone who sees Jesus, sees the Father’s mercy. We just could remember Philip who exclaimed: “Lord, show us the Father and it will be enough for us” Jesus replied by saying: “Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, ‘Show us the Father’? (Jn 14:8-9). We come now to the call of Matthew, the Evangelist who now encounters Jesus. There are four mysteries contained in the Gospel today which turned Matthew into a follower and disciple of Christ.

First, the mystery of the call. Matthew might have not expected Jesus to know him and to call him to follow Him. It is surprising that the attraction of Jesus was strong that made him leave everything behind and follow him. Jesus knew the painful situation of Matthew as tax collector. In those times, tax collectors pay travel taxes to the Roman Emperor ahead of time and to get back the money they paid to the Romans, the tax collectors would charge higher fees to travelers which became the source of corruption. As a public sinner, Matthew sought deep in his heart a new way of life and a way out from his terrible situation. The mystery of Jesus’ call is found in Matthew’s belongingness to Christ where he will find a new beginning of a life worthy before God and the people.

Second, the mystery of conversion. It is just surprising that Matthew did not elaborate to the detail of what happened to their encounter with Christ after he has been called. We were told in verse 9 that Jesus called Matthew: “Follow me,” he told him, and Matthew got up and followed him.” But immediately in verse 10, we were told that they were now in Matthew’s house. “While Jesus was having dinner at Matthew’s house, many tax collectors and sinners came and ate with him and his disciples.” This is the story which Matthew cannot contain in words: “his conversion.” This gives us the idea that the mercy of Jesus towards Matthew was enormous. He could not describe and contain the fullness of God’s mercy towards him. God is rich in mercy (Dives in Misercordia). Matthew could not just describe and contain in words how Jesus became merciful to him and this became the reason why he skipped describing the encounter he had with Jesus.

Third, the mystery of silence. We were told that at the house of Matthew, the sinners, tax collectors, and the disciples were with Jesus. We were not told about any form of discussion or any form of commotion but simply silence. All those who were at table enjoyed the presence and company of Jesus. This gives us the mystery of Jesus’ presence as source of inexpressible joy because they felt God forgives sinners and desires to bring them back to God. Pope Francis said: “How good it is for us to contemplate the closeness which he shows to everyone! If he speaks to someone, he looks into their eyes with deep love and concern: “Jesus, looking upon him, loved him” (Mk 10:21). We see how accessible he is, as he draws near the blind man (cf. Mk 10:46-52) and eats and drinks with sinners (cf. Mk 2:16) without worrying about being thought a glutton and a drunkard himself (cf. Mt 11:19). We see his sensitivity in allowing a sinful woman to anoint his feet (cf. Lk 7:36-50) and in receiving Nicodemus by night (cf. Jn 3:1-15).”

Fourth, the mystery of God’s Word. We were told that the Pharisees were also around at table with Jesus, his disciples, tax collectors and sinners. To the Pharisees who were unable to change their life and to them who did not even desire put faith in Christ, had to listen to Jesus’ words. Jesus spoke to them saying: “Those who are well do not need a physician, but the sick do. Go and learn the meaning of the words, I desire mercy, not sacrifice. I did not come to call the righteous but sinners.” Jesus wanted that they would realize there is power in His words. It was only to the Pharisees that he spoke those words. Pope Francis said: “God’s word is unpredictable in its power.” We remember Abraham and Sarah who kept God’s word: 1) they had long lives; 2) God kept and protected them; 3) God fulfilled the dream of Isaac even though he already passed away. Isaac fulfilled his father’s wish by not marrying a Canaaanite. Rebecca became his wife was an Aramean. When he saw Isaac after alighting from the Camel, she immediately wore her veil which was symbolic of modesty, purity, and commitment.

As we close the week, we gratitude, we also desire to be guided and convinced by the Word of God that provide us consolation, joy, and mercy. The responsorial psalm convinces us to be trusting in God’s Word: “Lord, you have the words of everlasting life.” We all desire to be blessed by God in all our undertaking. Like the week that ends, we also close the day with God’s voice speaking to us. There are four things that remind us today in order we keep ourselves in God’s blessing and grace.

First, to distinguish an idol from image. To be able to distinguish both is a source of inspiration and hope. We are called to created images and not idols for ourselves. To be in idols is to deviate oneself to a wrong faith and worship. There is a difference between an idol and an image. The word “idol” comes from the Greek word “eidos” which means a creation of a thing that finds its source from one’s imagination while the word “image” comes from the word “eikonos” which means a “copy” which implies an original source. The Book of Exodus, in the first reading today, tells us that God forbids the creation of idols. He said: “You shall not carve idols for yourselves in the shape of anything in the sky above or on the earth below or in the waters beneath the earth; you shall not bow down before them or worship them.” The Catholic Church have images which point to original sources and real spiritual beings.

Second, to exodus from sin and wrongdoing. The first reading speaks of the exodus of the Israelites from Egypt to the Promised Land. In their exodus, they have to be guided by the Law of God so that their exodus will be solidified by their true relationship with God. But their exodus should not be seen only in their physical exit from Egypt, rather, an exodus from an old way of life to a new way of living; a life of grace exiting from a life of sin; a new life of conversion from a life of slavery and individualism; a life of light distinguished from the life of darkness in Egypt. Our life is a call from God to leave things that painfully hurt the heart of God. Coming to the Eucharistic celebration is a demonstration of that meaningful act of transition from a life of desolation to a life consolation with God. Leaving things that bring darkness becomes a source of blessing for us.

Third, to keep holy the Lord’s day. It is always the desire of God that His people would be holy by keeping the day worship sacred and faithfully fulfilled. In the First Reading today, the Decalogue quite emphasizes the value of the Sabbath in the Old Testament but is now superseded by the Resurrection of the Lord. The resurrection of the Lord makes Sunday the new celebration of the Sabbath. Thus, the source of blessing for us is when we realize, remember, and rediscover the value of the memorial of the Lord. When a community of disciples prays, it is the moment where the grace of the Lord is endowed and received.

Fourth, to listen to God’s Word. The opening verse of the Gospel today reminds us of the imperative word of God which is to “listen.” To listen to the Word of God is the source of power and strength; it is also an act of gratitude. Listening to God’s Word makes us closer to Him who speaks about the Kingdom of God. Therefore, the one who listens to God’s Word is close to the Kingdom of God. The Parable of the Sower reminds us that it is not about the soil that Jesus speaks, but it is all about the Sower. Jesus is the Kingdom of God. The mystery of the Kingdom is not about space and time but it is about a person. Therefore, the Kingdom of God is all about God’s word of fulfillment and consolation.

Today’s readings are filled with importance if we relate them with our desire for blessings, to worship God, to honor Him and to make Him part of our daily undertakings.  We start with the Book of Leviticus today which identifies the intention of God for His people. Let us mention 4 important points for our reflection.

First, the time for worship. God desires that His people should have the proper feasts and time for worshipping the Lord. Learning to worship Him to obtain His blessing is to follow the feasts and time to fulfill these celebrations. The celebrations mentioned in the first reading today are the Feast of the Passover, the Day of Atonement, Pentecost and the Sabbath day. This provides us an idea that the Lord wanted us to have fixed times for celebration.

Second, the sacred assembly. It is the Lord who desires that we gather into a sacred assembly which would differ from any form of assembly. In the Old Testament, the sacred assembly was termed as “edah” which means “God’s congregation.” God desires that the celebration of feasts should be made through an assembly. This indicates that religion should not be a private affair but a collective affair of the People of God.

Third, the One God. A sacred gathering of the Lord should be done to worship to one and only God. In the responsorial psalm today, the third paragraph stated the nature of the sacred assembly: to worship the One True God. “There shall be no strange god among you nor shall you worship any alien god. I, the LORD, am your God who led you forth from the land of Egypt.” A sacred assembly is one that worships only One God.

Fourth, the faith expected. The blessings we need should be implored. God responds to our needs by the faith we place on Him. Pope Francis mentions about two powers of faith. first, “Faith opens the way before us and accompanies our steps through time. Hence, if we want to understand what faith is, we need to follow the route it has taken, the path trodden by believers, as witnessed first in the Old Testament. Here a unique place belongs to Abraham, our father in faith. Something disturbing takes place in his life: God speaks to him; he reveals himself as a God who speaks and calls his name. Faith is linked to hearing. Abraham does not see God, but hears his voice.” (Lumen fidei 8). Thus, faith forgets all forms of closed hearts and minds but opens oneself to a new horizon. Second, faith is a response and takes the path of personal renewal. Pope Francis said: “Faith thus takes on a personal aspect. God is not the god of a particular place, or a deity linked to specific sacred time, but the God of a person, the God of Abraham, Isaac and Jacob, capable of interacting with man and establishing a covenant with him. Faith is our response to a word which engages us personally, to a “Thou” who calls us by name.”

The readings would help us close the week with gratitude and inspiration as we always desire to do God’s will in order to obtain the graces we need each day. We were told in the Gospel today that Jesus enjoined His disciples to deny their very self, take up their cross, and follow Him. These imperative words are what Pope Francis calls the “Christian Way.” There are inspiring things we may reflect on the readings:

First, Jesus will make the first journey. It was not enough for Jesus just to say “whoever wishes to come after me must deny himself, take up his cross, and follow me,” He will be the first one to execute what He said. He will be taking the Cross to Calvary, He will deny Himself for the Father’s will to be done, and He will follow the eternal plan of the Father. As He carries His cross, He also desires that all who profess their faith in Him will do the same. Pope Francis then, remarked that we “cannot think about the Christian life apart from this path, from this journey that he first made”. 

Second, Jesus should be part of our Undertaking. Daily Christian life is not easy nor we can do all things by ourselves alone. We all need a companion in this world. The inability to deny oneself is to be conceited and to exhibit the feeling of self-sufficiency. Pride might have ruled one’s life to the one who feels that he does not need others to journey with him. The painful thing is when he excludes Jesus in his life. Pope Francis says that the Christian way is a life of humility and dependence. It is “the journey of humility, and of humiliation, of self-emptying”. For “the Christian way of life without the cross is not in fact Christian” and “if the cross is a cross without Jesus, it is not Christian”.

Third, Jesus desires that we carry our cross and move forward. Many of us have experienced the weight of the cross of life. And one of the hefty crosses we might experience is the problem of moving on. The grace of “moving on” needs the disposition and willingness to “let go.” Therefore, the Christian way prompts us to clasp always the painful past and hope for a new and brighter future. To “let go” of the painful past and to “move on” is an integral part of self-emptying. Pope Francis remarked: “Taking on a Christian way of life therefore means “taking up one’s cross with Jesus and going forward.” Christ himself has shown us this way by emptying himself.”

Fourth, Jesus wants that we follow the Christian way which is the way of joy. The life of a Christian is a life of joy. True joy cannot be obtained from the world but from the joy of the Gospel. “The joy of the gospel fills the hearts and lives of all who encounter Jesus. Those who accept his offer of salvation are set free from sin, sorrow, inner emptiness and loneliness” (Evangelii Gaudium 1). Joy cannot be separated from the Gospel. So, the Christian way is born out of the way of the Gospel because the way of the Gospel is the Way of Christ. “With Christ joy is constantly born anew” (Evangelii Gaudium 1).

FRIDAY OF THE 19th WEEK IN ORDINARY TIME
Jos 24:1-13; Mt 19:3-12

The Gospel for today is a controversial one because the malicious question brought to Jesus by the Pharisees was about divorce. The issue of divorce and the crisis of relationship remain a controversial issue since the biblical times. Problems in the family had led to various forms of crisis in family relationships. Pope Francis said: “a crisis in a couple’s relationship destabilizes the family and may lead, through separation and divorce, to serious consequences for adults, children and society as a whole, weakening its individual and social bonds” (Amoris Laetitia 41). Let us learn from today’s Gospel especially how Jesus handled the question of the Pharisees. There are 7 points to learn:

First, the biblical source. When the question of divorce was asked by the Pharisees “is it lawful for a man to divorce his wife for any cause whatever?” Jesus did not answer the question but he mentioned about the biblical origin of understanding marriage and matrimony as a sacrament. Jesus wanted that the Pharisees should be able to interpret themselves the value and nature of marriage first before knowing the ultimate reason for divorce.

Second, defeating a malicious intent. The question of the Pharisees regarding divorce emanated not from an honest question but from a malicious one. So, Jesus had to avoid a trap. In Israel there existed Rabbi schools. The School of Rabbi Shammai was a conservative one that interpreted the Torah to its strictest and faithful way while the School of Rabbi Hillel is the “liberal” or laxed one. We can now detect where is the question coming from. Jesus did not answer yes nor no in order not to be trapped, if He said yes, then then he would be against the conservative ones, if he says no, then he would be at trouble with the liberal ones. So, Jesus did not side with them but pursued another path of response by focusing on marriage a divine institution and not of man’s.

Third, defining the nature of marriage. The question of the Pharisees was met by Jesus’ answer of clarifying the nature of marriage. There are three important aspects in the nature of marriage which Jesus gave: first, the divine and sacred institution of marriage. It is God who initiated the union between man and a woman; second, the indissolubility of marriage. It reflects that God as eternal, thus fidelity should a life-long commitment; third, the nature of marriage as one. “what God has joined, no man must separate.” Marriage reflects the oneness of God.

Fourth, weakness of faith. Divorce happens when there is the weakening of relationship due to the weakness of faith. When they asked Jesus: “Then why did Moses permit that the man give the woman a bill of divorce and dismiss her?” He responded by saying: “Because of the hardness of your hearts Moses allowed you to divorce your wives, but from the beginning it was not so.” The answer of Jesus points to the “hardness of heart” which is the result of the lack of listening to the Word of God or the voice of God: “if today you hear His voice harden not your hearts.” To listen to one’s self rather than to God is sign of the weakening of faith.

Fifth, purification of culture. In Israel during the time of Jesus, men were already expected to marry and have a family at the age of 20. It was always thought that having a family is “going to the world and to multiply” which is fulfilling God’s primordial command. Not having a child is tantamount to killing one’s family heritage and descendants. Jesus desires to rectify this because this is one of the sources of divorce. Spouses may not be prepared due to cultural system of marriage. It is understood as if it is imperative to get married and there is no other option. Everyone is forced to marry by cultural practice and divorce becomes a way out from marital problems. Besides, they believed that marriage is the best and noble basic social institution. In Malachi 2:14-16, God said “I hate divorce.”

Sixth, introducing new ways of life. At the bottom of the Gospel today Jesus introduces other forms of discipleship and following the Lord. He introduced single blessedness: “Some are incapable of marriage because they were born so; some, because they were made so by others.” Then Jesus introduced celibacy. “some, because they have renounced marriage for the sake of the Kingdom of heaven.” Holiness of life will not only be limited to the married life but to the other ways of following the Lord which Christ purposedly now introduced.

Seventh, freedom is essential in path to holiness. Jesus wanted to emphasize freedom as element of truth. John Paul II already mentioned that “At the root of these negative phenomena there frequently lies a corruption of the idea and the experience of freedom, conceived not as a capacity for realizing the truth of God’s plan for marriage and the family, but as an autonomous power of self-affirmation, often against others, for one’s own selfish well-being.” (Familiaris Consortio 6) He illustrated in three ways: first, marriage is not to be forced as in cultural practice; second, marriage should be guided by just mere human laws but a return to scriptures because marriage is a divine institution; third, marriage is just one of the ways towards holiness of life. Marriage, single blessedness, and the priestly and religious life should reinforce and encourage each other.