Sunday 5th TO. Cycle A
Last Sunday, the Beatitudes spoke to us about those who can be interested in the message of Jesus and understand it, those who can become part of the Christian community (the initial reign of God). Proclaiming the most unheard-of values, they are a song of hope for all those who feel marginalized by society and the religious establishment: God King welcomes them as subjects.
But Matthew, always realistic, does not want us Christians to ring the bells in celebration, to feel wonderful and secure. That is why, before entering the central body of the Sermon on the Mount, he gives us a double warning with these two parables.
The two dangers: gospel (Mt | 5,13-16)
The overall tone of the text is not threatening, but encouraging. It aims to inspire listeners by reminding them that God has granted them the ability to add flavor, and an energy to illuminate all men, resulting in glory to God.
But there are two dangers: the first, losing the energy (parable of the salt); the second, hiding it (parable of the light of the world).
How can energy be lost? In the parable of the sower, Matthew offers some clues when he speaks of the seed sown among thorns: worldly worries and the seduction of wealth stifle it, and it does not bear fruit (Mt 13,22).
How to conserve energy? If we take Jesus as our model, his two sources of energy were prayer (a theme emphasized by the four Gospels) and direct contact with others, especially those most in need (the sick, the marginalized).
How to hide the light? By letting ourselves be carried away by what is comfortable and easy. Jesus was the light of the world because he did not comfortably recline in his world; he preferred effort, risk, tiredness, adversity, and death.
How to make our light shine? 1st Reading (Is 58,7-10)
The first reading, taken from chapter 58 of Isaiah, fits perfectly with the parable of the light. It is taken from a key text on worship and justice. After the destruction of Jerusalem and the deportation to Babylon (year 586 BC), the situation of the Jewish people was tragic, even after the return from exile (year 538 BC). The capital remained practically deserted until the mid- or late 5th century (the time of Nehemiah) and the economic situation was tragic.
In those circumstances of discouragement, the solution is sought in a series of religious ceremonies, especially fasting (which involved not only abstaining from food but also other rites, such as covering oneself in sackcloth and ashes, etc.), to gain God’s favor. But God does nothing. And the people complain and protest. “What use is fasting if you do not pay attention?” God responds through the prophet: if you want your situation to improve, to let your light shine in the darkness, to break forth your light as the dawn, commit yourself to the one who is hungry, thirsty, naked and homeless (the famous works of mercy, which were already known in ancient Egypt); banish oppression and detraction.
There is a capital idea in this reading. When he speaks of the needy, he ends by saying: “and do not close yourself off to your own flesh.” The hungry, naked, or homeless person is not a strange, alien being to me, someone to whom I do a favor if I feel like it. They are my own flesh, demanding care and attention, like any other member of our body.
How did Paul shine his light? 2nd reading (1 Corinthians 2,1-5)
Looking for a relationship between this reading and the gospel, the light with which Paul tries to illuminate the Corinthians is the person and message of Jesus Christ. But the strength of the text lies in the way that light shines. The Corinthian community had been founded by Paul. But when Apollos appeared, a Jew converted to Christianity, he captivated everyone with his wisdom and excellent oratory. Many ended up preferring Apollos and his way of transmitting the gospel. Paul reacts harshly, asserting that he never wanted to boast of being wise or eloquent, but to announce Jesus Christ, and not in any way, but in his most scandalous aspect: crucified. “So that your faith may not rest on the wisdom of men, but on the power of God.”
José Luis Sicre
English version translated with AI