23rd Sunday of the Year A
Readings: Ezekiel 33:7‑9 Romans 13:8‑10 Matthew 18:15‑20
In this Sunday's liturgy both the Ezekiel reading and the Gospel challenge us to correct those within the community who have sinned. But in the second reading we are also reminded that the only debt we owe to anyone is love them. As we strive to be faithful to both the demands of God's justice and the command to love one another, let us humbly listen to the call of this Sunday's responsorial psalm: "If today you hear his voice,/ harden not your hearts" (Ps 95).
The first reading is part of Ezekiel's commissioning as a prophet (see also Ezekiel 3). He is living with the Jewish exiles in Babylon, and the Lord calls him to be the "watchman for the house of Israel." Like the sentry who alerts a city when an invading army is approaching, Ezekiel has the all important responsibility of warning the wicked that they will die if they do not repent of their sins. If Ezekiel does not speak out, God will hold him responsible for their death. If he does warn them, then, even if they refuse to listen, he will save himself.
The reading from Romans continues the exhortation section of that letter with Paul's summary of Christian ethical responsibilities. Like Jesus, Paul believes that the command, "You shall love your neighbor as yourself," fulfills or includes all the individual commandments that have to do with the neighbor: the prohibitions of adultery, murder, theft, and coveting. Paul understands the obligation to love the neighbor as a "debt" owed to the neighbor because of what God has done for us in forgiving our sins through the death and resurrection of Christ. Love is not some vague emotional feeling for the neighbor, but an active and considerate concern "that never does any wrong to the neighbor" (see also 1 Corinthians 13).
The Gospel reading is taken from Jesus' fourth great discourse in Matthew which is addressed to Peter and the other disciples and treats relationships in the community. In this section Jesus is giving advice on how to settle disputes if one member of the community wrongs another. Jesus proposes four stages for the settling of such problems. First, if one has been wronged, the person should point out the fault to the other and attempt to keep the matter between the two of them. If the other party listens, you have won that person over (see Lev 19:17, 18). If this method fails, one should bring forward another witness in accord with the prescriptions of the Jewish law (see Deut 19:15). If the person fails to listen to the witnesses, then the matter should be referred to the church (the individual community). Finally, if the person ignores the church, then the community should treat the offender as "a Gentile or tax collector." This does not mean that the person is permanently expelled from the community. Recall that Jesus himself frequently associated with Gentiles, tax collectors and sinners and called them to conversion (Matt 8:5‑13; 9:9‑13; 11:19; etc.).
After giving a procedure for settling disputes, Jesus confers upon the community the authority to make decisions in disciplinary matters. "I assure you, whatever you declare bound on earth shall be held bound in heaven, and whatever you declare loosed on earth shall be held loosed in heaven" (see also Matt 16:19). Jesus' final words move beyond the realm of disputes to prayer. He ends with the consoling promise of his continued presence within the community when it gathers for prayer in his name (see also Matt 28:20).
"Again I tell you, if two of you join your voices on earth
to pray for anything whatever, it shall be granted you by
my Father in heaven. Where two or three are gathered in
my name, there am I in their midst."
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