Sunday 6 TO Cycle A
The blessings and the parables of the salt and the light, read on previous Sundays, form the Introduction to the Sermon on the Mount. From this moment on, Matthew presents Jesus’ religious offer, contrasting it with that of the scribes and Pharisees: “I tell you that unless your righteousness exceeds that of the scribes and Pharisees, you will not enter the kingdom of heaven.”
“Righteousness” does not mean here “social justice,” but fidelity to God, fulfillment of what he considers just. And what is at stake is entering the kingdom of heaven, forming part of the Christian community in this world, and the future kingdom of God.
Since the gospel places us before an alternative: to enter or not enter the kingdom of God, the first reading (Ecclesiasticus 15,16-21) is oriented along the same line. Here the alternative consists of observing the commandments of God or denying them. It is not something indifferent. The former is equivalent to choosing water and life; the latter, to opting for fire and death.
Warning before the gospel
The liturgy offers two possibilities: 1) a brief reading, which gathers only some of the main statements contained in Mt 5,17-37; 2) a long reading, which omits nothing, developing the content of the brief one. Although the first can sometimes seem bare and omits very important ideas, the second is so complex, and with such distinct themes, that it is impossible to explain them in a homily. I will limit myself to some indications about the brief one. Those who desire a commentary on the entire passage can see it in J, L, Sicre, *The Gospel of Matthew. A Drama with a Happy Ending* (Verbo Divino 2019) pages 114-123.
The Scribes
Sociologically, the scribes constitute a very heterogeneous group, to which belong high-ranking priests, simple priests, members of the lower clergy, from important families and from all strata of the people (merchants, carpenters, shop builders, day laborers). We even find people who were not of pure Israelite descent, but children of mothers or fathers converted to Judaism. The power of the scribes lies exclusively in their knowledge. Anyone who wished to be admitted to the corporation had to undergo a cycle of studies of several years. Generally, from the age of 14, they dominated the exegesis of the Law (Pentateuch). But the canonical age for ordination was 40 years.
From then on, he was qualified to settle matters of religious law and ritual on his own, to be a judge in criminal proceedings and to make decisions in civil matters, whether as a member of a court of justice or individually. He had the right to be called Rabbi. And the key positions in law, administration, and teaching were opened to them.
**The danger of legalism**
Despite the great esteem in which they are held by the people, Jesus does not find them sympathetic. He does not want his followers to resemble the scribes, nor that they can be confused with them. Because in their posture there is a very serious danger of legalism, that is, of exalting the law and the norm above all things. Legalism can be reached by two very similar paths:
a) Seeking human security. An immature person, afraid of taking risks, prefers to be told what to do at every moment. The more rules, the better, because that way they do not feel insecure.
b) Seeking religious security. These people conceive of salvation as something earned through merit, through effort, by always fulfilling the will of God. They do not conceive of this will of God as a global attitude in life, but rather as a series of acts. The more rules dictate to me, the better I will know what God wants and the easier it will be for me to save myself.
In the above, there are good and bad things. But the most serious thing is that a person fond of rules runs the danger of remaining in the letter of the law, without delving into its spirit, which is more demanding. For example, the law mandates not eating meat on Fridays during Lent. And one remains calm with fulfilling the letter of the law, but doesn’t worry about eating lobster or shrimp. The law mandates attending Mass on Sundays and holidays, and one fulfills it strictly; but perhaps one doesn’t dedicate even a minute to God during the rest of the week.
Another serious risk of a legalistic mentality is that, with the law in hand, one can crush one’s neighbor and embitter their existence. One criticizes those who do not live as one considers convenient, one condemns them, even one persecutes them.
Jesus’ criticism of legalism
To combat this legalistic stance and teach his disciples to act Christianly, Matthew puts on the lips of Jesus six concrete cases, referring to murder, adultery, divorce, oath-taking, revenge, and love of neighbor (Matthew 5:21-48). Three of the first four [the reference to divorce is omitted] are read this Sunday. The last two are not read this year 2026, as Lent begins on February 18th.
In the first case, murder, Jesus takes the law to its most radical consequences. The fifth commandment prohibits killing. The legalistic mentality, adhering to the letter, is content with not stabbing the neighbor. Jesus says that the spirit of the commandment goes much further. What is important is not only respecting the neighbor’s physical life, but also his whole person.
In the second case, adultery, Jesus also interprets the commandment radically. The letter of the law only focuses on the physical fact. But Jesus goes to its deep spirit, taking into account even the remote danger of falling.
In the fourth case (the third is omitted in the brief reading), regarding the oath, also nullifies the law. Jesus moves in a society that uses and abuses the oath. The disciple of Jesus must move in such absolute honesty and sincerity that it is enough for him to say yes and no.
This Sunday we have seen two ways of combating legalism: taking the law to its most radical consequences and nullifying it. Next Sunday we will see another resource: changing the law for a more demanding norm.
Final reflection
The first reading speaks of an alternative between water and fire, life and death. For Jesus, the alternative consists of entering the Kingdom of God or remaining outside. The scribe would agree that the best thing is to keep the commandments and be faithful to the will of God. But Jesus would say: “It depends on how you interpret that will.” If you do it in a legalistic way, limiting yourself to the letter of the law, you cannot follow me, you cannot enter the Kingdom of God. Today’s Gospel lends itself to an examination of conscience, especially regarding our relationship with our neighbor, whom we sometimes are killing without realizing it.
José Luis Sicre
English version translated with AI