Daily Gospel Exegesis

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Matthew 5: 17-19 - 'I have not come to abolish the Law and the Prophets but to complete them.'

Catechism of the Catholic Church Paragraphs:
- 577 (in 'Jesus and the Law') - At the beginning of the Sermon on the Mount Jesus issued a solemn warning in which he presented God's law, given on Sinai during thefirst covenant, in light of the grace of the New Covenant: Do not think that I have come to abolish the law or the prophets: I have come not to abolish but to fulfil. For truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a letter, will pass from the law, until all is accomplished. Therefore, whoever breaks one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven.
- 592 (in 'Jesus and Israel's Faith in the One God and Saviour') - Jesus did not abolish the Law of Sinai, but rather fulfilled it (cf Mt 5:17-19) with such perfection (cf Jn 8:46) that he revealed its ultimate meaning (cf Mt 5:33) and redeemed the transgressions against it (cf Heb 9:15).
- 1967 (in 'The New Law of the Law of the Gospel') - The Law of the Gospel "fulfills," refines, surpasses, and leads the Old Law to its perfection. In the      Beatitudes, the New Law fulfills the divine promises by elevating and orienting them toward the "kingdom of heaven." It is addressed to those open to accepting this new hope with faith - the poor, the humble, the afflicted, the pure of heart, those persecuted on account of Christ and so marks out the surprising ways of the Kingdom.
- 2053 (in 'The Ten Commandments') - To this first reply Jesus adds a second: "If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me." This reply does not do away with the first: following Jesus Christ involves keeping the Commandments. the Law has not been abolished, but rather man is invited to rediscover it in the person of his Master who is its perfect fulfillment. In the three synoptic Gospels, Jesus' call to the rich young man to follow him, in the obedience of a disciple and in the observance of the Commandments, is joined to the call to poverty and chastity. The evangelical counsels are inseparable from the Commandments.

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Matt 18: 21-35 - 'To be forgiven, you must forgive.'

Catechism of the Catholic Church Paragraphs:
- 982 (in 'The Power of the Keys') - There is no offense, however serious, that the Church cannot forgive. "There is no one, however wicked and guilty, who may not confidently hope for forgiveness, provided his repentance is honest. Christ who died for all men desires that in his Church the gates of forgiveness should always be open to anyone who turns away from sin.
- 2227 (in 'The Duties of Parents') - Each and everyone should be generous and tireless in forgiving one another for offenses, quarrels, injustices, and neglect. Mutual affection suggests this. The charity of Christ demands it.
- 2843 (in 'as we forgive those who trespass against us') - Thus the Lord's words on forgiveness, the love that loves to the end, become a living reality. the parable of the merciless servant, which crowns the Lord's teaching on ecclesial communion, ends with these words: "So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart." It is there, in fact, "in the depths of the heart," that everything is bound and loosed. It is not in our power not to feel or to forget an offense; but the heart that offers itself to the Holy Spirit turns injury into compassion and purifies the memory in transforming the hurt into intercession.

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Luke 4: 24-30 - 'No prophet is ever accepted in his own country.'

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NOTE: The exegesis for today's episode only covers a portion of the gospel reading at today's Mass, which is much longer.

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John 4: 5-42 - 'A spring of water welling up to eternal life.'

Catechism of the Catholic Church Paragraphs:
• 544 (in 'The Proclamation of the Kingdom of God') - Jesus shares the life of the poor, from the cradle to the cross; he experiences hunger, thirst and privation. Jesus identifies himself with the poor of every kind and makes active love toward them the condition for entering his kingdom (abbreviated).
• 694 (in 'Symbols of the Holy Spirit') - Water. the symbolism of water signifies the Holy Spirit's action in Baptism, since after the invocation of the Holy Spirit it becomes the efficacious sacramental sign of new birth: just as the gestation of our first birth took place in water, so the water of Baptism truly signifies that our birth into the divine life is given to us in the Holy Spirit. As "by one Spirit we were all baptized," so we are also "made to drink of one Spirit." Thus the Spirit is also personally the living water welling up from Christ crucified as its source and welling up in us to eternal life.
• 1137 (in 'The celebrants of the heavenly liturgy') - Finally it presents "the river of the water of life . . . flowing from the throne of God and of the Lamb," one of most beautiful symbols of the Holy Spirit (abbreviated).
• 728 (in 'Christ Jesus') - Jesus does not reveal the Holy Spirit fully, until he himself has been glorified through his Death and Resurrection. Nevertheless, little by little he alludes to him even in his teaching of the multitudes, as when he reveals that his own flesh will be food for the life of the world. He also alludes to the Spirit in speaking to Nicodemus, to the Samaritan woman, and to those who take part in the feast of Tabernacles (abbreviated).
• 2560-2561 (in 'What is Prayer?') - "If you knew the gift of God!" The wonder of prayer is revealed beside the well where we come seeking water: there, Christ comes to meet every human being. It is he who first seeks us and asks us for a drink. Jesus thirsts; his asking arises from the depths of God's desire for us. Whether we realize it or not, prayer is the encounter of God's thirst with ours. God thirsts that we may thirst for him. "You would have asked him, and he would have given you living water." Paradoxically our prayer of petition is a response to the plea of the living God:
"They have forsaken me, the fountain of living waters, and hewn out cisterns for themselves, broken cisterns that can hold no water!" Prayer is the response of faith to the free promise of salvation and also a response of love to the thirst of the only Son of God.
• 1999 (in 'Grace') - The grace of Christ is the gratuitous gift that God makes to us of his own life, infused by the Holy Spirit into our soul to heal it of sin and to sanctify it. It is the sanctifying or deifying grace received in Baptism. It is in us the source of the work of sanctification (abbreviated).
• 2557 (in 'The Tenth Commandment') - "I want to see God" expresses the true desire of man. Thirst for God is quenched by the water of eternal life (cf. In 4:14). • 2652 (in 'At the Wellsprings of Prayer') - The Holy Spirit is the living water "welling up to eternal life" in the heart that prays. It is he who teaches us to accept it at its source: Christ. Indeed in the Christian life there are several wellsprings where Christ awaits us to enable us to drink of the Holy Spirit.

Got a Bible question? Send an email to [email protected], and it will be answered in an upcoming episode!

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Luke 15: 1-3, 11-32 - 'The Prodigal Son.'

Catechism of the Catholic Church Paragraphs:
- 589 (In 'Jesus & Israel's Faith in the One God & Saviour') - Jesus gave scandal above all when he identified his merciful conduct toward sinners with God’s own attitude toward them. He went so far as to hint that by sharing the table of sinners he was admitting them to the messianic banquet (abbreviated)
- 545 (in 'The Proclamation of the Kingdom of God') - Jesus invites sinners to the table of the kingdom: "I came not to call the righteous, but sinners." He invites them to that conversion without which one cannot enter the kingdom, but shows them in word and deed his Father's boundless mercy for them and the vast "joy in heaven over one sinner who repents" (abbreviated)
- 2839 (in 'The Seven Petitions') - But though we are clothed with the baptismal garment, we do not cease to sin, to turn away from God. Now, in this new petition, we return to him like the prodigal son and, like the tax collector, recognize that we are sinners before him (abbreviated)
- 1439 (in 'The Many Forms of Penance in the Christian Life') - The process of conversion and repentance was described by Jesus in the parable of the prodigal son, the center of which is the merciful father: The fascination of illusory freedom, the abandonment of the father's house; the extreme misery in which the son finds himself after squandering his fortune; his deep humiliation at finding himself obliged to feed swine, and still worse, at wanting to feed on the husks the pigs ate; his reflection on all he has lost; his repentance and decision to declare himself guilty before his father; the journey back; the father's generous welcome; the father's joy - all these are characteristic of the process of conversion. the beautiful robe, the ring, and the festive banquet are symbols of that new life - pure worthy, and joyful - of anyone who returns to God and to the bosom of his family, which is the Church. Only the heart of Christ Who knows the depths of his Father's love could reveal to us the abyss of his mercy in so simple and beautiful a way.
- 1423 (in 'What is this Sacrament called?') - It is called the sacrament of conversion because it makes sacramentally present Jesus' call to conversion, the first step in returning to the Father from whom one has strayed by sin (abbreviated)
- 2795 (in 'Who Art in Heaven') - The symbol of the heavens refers us back to the mystery of the covenant we are living when we pray to our Father. He is in heaven, his dwelling place; the Father's house is our homeland. Sin has exiled us from the land of the covenant, but conversion of heart enables us to return to the Father, to heaven (abbreviated).
- 1468 (in 'The Effects of the Sacrament of Reconciliation') - Indeed the sacrament of Reconciliation with God brings about a true "spiritual resurrection," restoration of the dignity and blessings of the life of the children of God, of which the most precious is friendship with God (abbreviated).

Got a Bible question? Send an email to [email protected], and it will be answered in an upcoming episode!