Homily

The passage proclaimed from the Gospel of Matthew this Sunday continues the Sermon on the Mount. In the section called “the speech of the antithesis” the decisive issue of the relationship between Jesus and the Law, between the Gospel and ethical norms is raised. With a sentence like a refrain that marks verses 17 through 37, Jesus seems to take a drastic position against the Law: “You have heard that it was said … But I say to you.” In fact, he immediately adds, “I have come not to abolish but to fulfil.” The fulfilment of the Law is at the heart of this Gospel passage. Jesus says that to fulfil the Law means to become “perfect as your heavenly Father is perfect” (v. 48). With this demanding goal in mind it is not surprising to hear the admonition that opens today’s pericope: “For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” This is to say that being as good as the Pharisees is equivalent to not being good at all. Jesus judges the justice of the Pharisees; their justice so poorly valued is not even sufficient to enter salvation. It is a very harsh judgment that cannot but amaze us if we consider that Pharisaism at the time was the most honourable and respected form of religiosity in the eyes of the majority. And yet the justice the Gospel demands of disciples must exceed in great deal that of the Pharisees. Jesus does not want to speak about a larger number of norms to be observed. In another part of the Gospel he rebukes the Pharisees precisely about this: “Woe also to you lawyers! For you load people with burdens hard to bear” (Lk 11:46). Jesus speaks of a different justice, one that should not be confused with that of legal issues. Jesus’ justice is connected with that of God who does not behave like a cold calculator that balances giving and receiving, guilt and merits. God acts with a large and merciful heart. God’s justice is to go beyond any limit, even that of law. The problem is not of the relationship between precept and observance, but rather between love and indifference, warmth and cold. What is at stake is not the mere observance of the laws, which is simply the first step of human coexistence, but rather the life of the community.
The first theme that Jesus mentions is taken from the fifth commandment: “You have heard that it was said to those of ancient times, ‘You shall not murder’; and ‘whoever murders shall be liable to judgement.’ But I say to you that if you are angry with a brother or sister, you will be liable to judgement.” It is clear that in this issue, as well as in the other two: those who insult or say fool to their brother, Jesus is not commenting about a legal matter or a new juridical praxis may be stricter than the previous one. Instead, he is presenting a new way to understand and practice the commandment: “You shall not murder.” Jesus is speaking about the relationships among us and with God, and wants to emphasize the importance of relationships because they can decide a person’s definitive destiny. This is a different way of saying that love, among us and with God, is the fulfilment of the Law. In this sense the issue is to pass from a negative precept, even verbally, to the primacy of love. This is why the popular saying, heard so often: “I did not hurt anyone; I feel all right,” is so far from the meaning of the Gospel. It is not a question of not hurting, but rather of doing good. Love is the justice demanded of the disciples of the Gospel.
Jesus even says, “So when you are offering your gift at the altar, if you remember that your brother or sister has something against you, leave your gift there before the altar and go; first be reconciled to your brother or sister, and then come and offer your gift.” He does not say, “If you have something against your brother or sister,” but if “your brother or sister has something against you;” Jesus says this to indicate that reconciliation should be sought even if it is not our fault but rather that of the other. Jesus even asks to interrupt the supreme act of worship in order to re-establish the harmony of forgiveness and friendship. Mercy is worthier than sacrifice. Worship, as a sign of the relationship with God, cannot be disconnected from a serious and friendly relationship among people. In this context also the following statement should be understood: “You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that everyone who looks at a woman with lust has already committed adultery with her in his heart.”
There is also the question about oaths: “Again, you have heard that it was said to those of ancient times, ‘You shall not swear falsely’ … But I say to you, Do not swear at all.” The Gospel proposal excludes any form of oath, whether religious or social. An oath is seen as an abuse of God’s authority, which is called upon to cover the deficiency of truth in the words and commitments of men and women. The Lord created human beings with the dignity of speech. Although oaths were instituted for historical reasons, Christian practice, unfortunately has even canonically instituted them. Jesus says, “Let your word be ‘Yes, Yes’ or ‘No, No’; anything more than this comes from the evil one.” Jesus believes the words of men and women. This is how the Gospel passage of this Sunday is concluded. It takes us back to the beginning of the Gospel, with its novelty and strength. Who ever dared to say such words? The apostle Paul says that “it is not a wisdom of this age” and he adds, “What no eye has seen, nor ear heard, nor the human heart conceived, what God has prepared for those who love him” (1 Cor 2:9). It is the consignment to believers of a new “law” that is not made of norms and juridical dispositions but of a new heart and a new spirit.