Reflections on the Twenty-Second Sunday of the Year, September 1, 2018, Year B.
READINGS
Dt 4:1–2. 6–8
Jas 1:17–18, 21–22, 27
Mk 7:1–8, 14–15, 21–23
You can find the readings at http://www.usccb.org/bible/readings/090218.cfm
THEME: Law and the Christian Life
Life without law is chaotic and unmanageable. Life with too much law is repressive and dehumanizing. Today’s scripture points up the positive and negative features of religious law.
The positive values in the law, seen as a gift of God, are set forth clearly in Deuteronomy. Jesus had a sound respect for the Hebrew law in its basic formulation. But, as in today’s gospel, he criticized the Jewish legalism of his time. James today speaks of care for the needy as authentic worship.
FIRST READING — Dt 4:1–2. 6–8
Although the book Deuteronomy is attributed to Moses, it comes to us in its present form some seven centuries later. It is composed of a corpus of laws drawn up to guide all phases of Hebrew life. Some of the laws may well date from Moses’ time (It is thought that Moses lived in the 14th century BC), but in the main they span many centuries, with the mantle of Mosaic authority covering the entire legislative code.
The solemn invocation “Hear, Israel”, serves as a prelude to the subsequent body of laws, a cultic summons to be attentive to God’s word. Statutes and decrees (v1) are not synonymous. Statutes were broad legal precepts expressed in positive form; decrees were restricted in their application and applied usually to very specific situations.
Deuteronomy teaches that a faithful observance of the law leads to life, and life, in concrete terms, is identified as possession of the land of promise. There is wisdom in the law (Sir 24), and through its observance Israel will give evidence of superior status (vv6ff). Observance of the law is certain to illustrate the wisdom of the people and the God who has espoused them.
The reading is typical of the Deuteronomic exhortations. The book is strong on motivation for Torah observance, a motivation ultimately based on Yahweh’s love for his people.
RESPONSORIAL PSALM — Ps 15
The psalm’s opening verse (not read today) poses the question as to the qualities required in one engaged in temple worship.
The psalm sees the genuine worshiper as a law observer who maintains proper relations with God and neighbor in thought, word and action. The dealings of such persons with others are marked by correctness, enabling them, in turn, to distinguish the bad and good in the conduct of others (v4). In financial matters, the just will not be swayed or be bribed at the expense of innocent people nor will they take interest on a loan, a serious violation of another’s personal integrity and a form of extortion in Hebrew law (Ex 22:24; Lev 25:36f).
SECOND READING — Jas 1:17–18, 21–22, 27
The letter attributed to James, leader of the Jerusalem church and “brother of the Lord” (Mt 13:55; Mk 6:3), is more a general exhortation than a letter. Today’s passage centers on God as the first gift-giver. He transcends all the heavenly bodies, which are themselves his gifts (Gen 1:14–18). Unlike the planets which increase and diminish in visible brightness, God’s brilliance remains unaltered (v17).
In addition, there is the gift of his word. Just as God’s word in Genesis was creative, so the word in the new dispensation brings about a new spiritual creation. The word brings believers to new life (vv17f; Jn 3:5f), like a seed producing fruit (Mk 4:1–20). Life Christ himself (1 Cor 15:20; Rom 8:23), Christians are the first fruits; they will bear abundant fruit if their roots are deep. The word has the power to save if acted upon. James has strong feelings about a merely nominal faith which does not express itself in deed (vv23ff).
THIRD READING — Mk 7:1–8, 14–15, 21–23
Jesus in today’s gospel takes issue with the legalism of the Pharisees. In so doing he surfacecs the ultimate source of sinful conduct, a personal internal spirit. This chapter in Mark (c. 7) deals with Christ’s attitude toward a number of issues: purification ritual (vv1–8), human tradition and divine commandments (vv9–13), and Jewish food rituals (vv18–23).
In failing to wash before eating, Jesus’ disciples are in violation of Jewish law (vv1–8). Writing for an audience unschooled in Jewish tradition, Mark explains the precept to his readers. Purification rites had become an increasingly important part of the law. What was originally prescribed for Levites only (Num 8) was extended in legal tradition to all Israelites and in a broader form as well. Thee were detailed unwritten prescriptions stemming from early Jewish teacher and codified by the rabbis. These “traditions of the elders” were eventually given the same weight as the Torah itself. Among such laws were those on the ritual washing of body parts and culinary objects before eating. The failure of the disciple to observe these norms occasions the criticism of Jesus’ opponents.
Christ’s reply (vv6f) is a reworded quotation from the Septuagint touching on two aspects of Pharisaic hypocrisy. The first is the marked emphasis on external conformity (lip service to the law) with no change of heart. The second is the penchant for ranking human laws with the Torah itself.
Jesus states publicly that sin comes not from violations of the external observances but rather from evil internal dispositions (vv14f). Later in private conversation with his disciples (v17), he elaborates on this teaching, showing the difference between legalistic ritual and true morality (vv21–23). Internal evil manifests itself in single or habitual acts of sinfulness. The evils cited are in large part related to the ten commandments, therefore basic in character (Gal 5:19f).

