Homily

The Gospel passage we heard is the last one of Jesus' public discourses before his Passion. He gives a harsh address against the official representatives of Judaism, "scribes and Pharisees," who Jesus considered responsible for corrupting the people and diverting them from the straight path. They were the false shepherds that the prophets denounced. Malachi, addressing the religious leaders of his time, said: "But you have turned aside from the way; you have caused many to stumble by your instruction" (2:8). Jesus wanted to unmask their pretension of being "pastors;" to the contrary, they were deceiving the people. This is why they were to be dismissed. Accusing the Pharisees of being false pastors, Jesus pointed to himself as the true pastor. Conflict was inevitable, and the Gospel passage today reports to us about this conclusive moment.
"And you gave this discourse in the holy city on Holy Wednesday: no, you could not but be killed! Will it always be so difficult to proclaim the Gospel, Lord? Lord, help your prophets!" This is Father Turoldo's commentary on the Gospel passage we heard. Jesus was in the temple, where there were four synagogues where one could listen to the law and where the experts read and explained the scriptures. In the synagogue there was a specially appointed seat for those who explained the Scriptures, called the "chair of Moses," to suggest that Moses was present in whomever was explaining the Law. Jesus' first assertion directly regards this chair, occupied by expert of pharisaic tendency. When they explain the Scripture, Jesus asserts, their teaching is just and must be obeyed, but their behaviour is another thing. In regard to how they act, they should not be followed. Jesus stigmatises the gulf between asserted principles and the life they were living starting with a critique of how they enlarge their phylacteries (small, leather, cubic reliquaries containing small rolls of parchment with Biblical passages inscribed on them and are tied to the left arm and forehead). Their origin is suggestive: the Word of God should be remembered (as it is tied to the forehead) and put into practice (as it is bound to the arm). But all of this had become merely show.
Jesus then evokes the image of lengthening the fringes of their robes. "When you see [them], you will remember all the commandments of the Lord and do them, and not follow the lust of your own heart and your own eyes", says the Book of Numbers (15:39). Jesus also wore robes fitted with long fringes and was perhaps going into the synagogue dressed this way when the woman with a haemorrhage thought to "touch his clothes" to be healed (Mk 5:27-28). It is not enough to "lengthen the fringes" if one does not put the commandments into practice. Lastly, Jesus argues on the "titles" that the scribes and priests demanded from the people. Among these he underlines the most notable: "Rabbi," that is "my teacher." Jesus does not reject the mission of teaching. On the contrary, he claims it. But, it must consist in transmitting the Word of God and not one's own. All believers are subordinate to the Gospel: it is the only Word that we must always proclaim and live. It is our only wealth. As we have only one Word, we have only one Father, who is in heaven. And to Him alone are we obedient. The temptation to have many words to say and to submit ourselves to many masters is strong in the life of each of us. The Gospel reminds us that we have only one "master" and only one "father." To him we owe our life and salvation.