Sunday, September 13, 2026 - Will you give up all your un-forgiveness today?

 

Sunday, September 13, 2026 - Forgive, it is good for your health. What would be your position if God kept a grudge against you for every sin you committed? Will you give up all your un-forgiveness today?

To read the texts click on the texts: Sir 27:30-28:7; Rom 14:7-9; Mt18:21-35

The readings of today which are from centuries ago are still as relevant today as they were then. Most doctors today are agreed that harbouring resentment, unforgiveness and similar negative feelings are largely responsible for the ailments we suffer today.

Ben Sirach offers practical wisdom in the first reading of today when he exhorts his listeners to forgive and not hold anger in their hearts. The reason for this is that if one holds the negative, there is no room for the forgiving love of God to enter into one’s heart. When one harbours wrath and anger, one closes heart to receive the forgiveness and acceptance that God keeps giving.

A similar point is made in the conclusion of Matthew’s Community Discourse which is the Gospel text for today. It begins with a question from Peter about the number of times one is expected to forgive. The sevenfold forgiveness that Peter suggests is by no means trivial. Seven is the traditional number of perfection. That Peter suggests forgiving seven times does not mean, therefore, that he wants to grant his brother or sister only a limited forgiveness. Instead, the sense of Peter’s question is: “Is perfect forgiveness expected of me?” Jesus could simply have answered yes, but his answer calls for even more perfection. The most perfect, boundlessly infinite, countlessly repeated forgiveness is demanded of Peter. The answer that Matthew attributes to Jesus cannot be surpassed. In the church Jesus’ rule of radical forgiveness is in effect. The point therefore is not so much about numbers but about forgiveness from the heart. If one has to count the number of times one is forgiving, it means that one is not really forgiving at all.

For Matthew also it is clear that God’s forgiveness can be lost through human unkindness so that one’s earlier guilt returns. The story that follows in 18:23-35 about the king who forgave his servant a debt of ten thousand talents (a talent was more than fifteen years wages of a labourer) and that same servant who would not forgive another servant who owed him a mere hundred denarii (a denarius was the usual day’s wage for a labourer) insists that if one has not genuinely received God’s forgiveness, one cannot forgive others. The servant, who was forgiven his huge debt, had not interiorised the forgiveness he received. He did not let the grace of forgiveness seep into his heart and consequently was not able to appreciate it. This lack of appreciation of grace, lead to his own unforgiving action toward a fellow servant. The response of the king is immediate. He asks for no explanation, but simply labels the forgiven one as evil and treats him as he treated his fellow slave. The parable ends with the hearers being challenged to reflect on how God will deal with each one and of the consequences of unforgiveness.

The model of forgiveness whom Paul asks us to look to is Jesus. It is he who first showed us the true meaning of forgiveness and also taught us how to forgive in his ministry and especially when on the cross. It is this Jesus for whom we live and die and who remains, the only inspiration that we will ever need.

We expect to be forgiven by others when we do them harm and after we have said sorry. Sometimes, if they do not forgive us, we get upset with them. We need to apply the same yardstick to ourselves when others ask for forgiveness from us. The readings of today are explicit that if we have to truly receive the unconditional forgiveness of God then we have first to open our hearts wide to receive this forgiveness. This openness will result in our being able to forgive others who we think have hurt us.

I am fond of saying, “Forgive, it is good for your health”.

Saturday, September 12, 2026 - There is no point in merely saying “I believe” if we are not going to show that belief in action.

 

Saturday, September 12, 2026 - Will your faith show in action today? How?

To read the texts click on the texts: 1 Cor 10:14-22; Lk 6:43-49

In the last part of the Sermon on The Plain, the Lucan Jesus uses the metaphor of a tree and its fruit, and through it exhorts the listeners not merely “to say”, but rather “to do”. The nature of a tree is known by the fruit it produces, and each tree produces a different kind of fruit. If a person’s heart is good, then what he/she produces will also be good, whereas if a person’s heart is evil, then the deeds of that person will also be evil.

Luke concludes his sermon with an exhortation to do what the Lord says rather then merely to call him Lord. There is no point in merely saying “I believe” if we are not going to show that belief in action.

Friday, September 11, 2026 - Did you know that when you point a finger at someone, there are three fingers pointing back at you?

 

Friday, September 11, 2026 - Did you know that when you point a finger at someone, there are three fingers pointing back at you?

To read the texts click on the texts: 1 Cor 9:16-19, 22-27; Lk 6:39-42

The parable that begins this section is a rhetorical question. The blind who need someone else to lead them surely cannot lead another who is blind. What is worse is that if this is attempted both persons will be in trouble. This is why disciples who intend to lead others must first learn to be like the master. If they attempt to lead others without first learning from the master, their teaching will be erroneous.

The second parable reinforces the point made in 6,37-38 about not judging or condemning. Before one can point to the faults of others, introspection is called for. One must realise that often one might be guilty of greater misdeeds than the person to whom one is pointing.

Thursday, September 10, 2026 - How often have you done something for someone else without any expectation whatever? Will you do something like this today?

 

Thursday, September 10, 2026 - When did you last say a positive word to someone? Will you speak a positive word to at least one person today?

To read the texts click on the texts:1 Cor 8:1-7,11-13; Lk 6:27-38

After pronouncing the beatitudes and woes, the Lucan Jesus goes on to speak of love of enemies. The disciples are called to be actors rather than reactors. They are to love their enemies and bless and pray for those who are against them.

How this is to be done practically is then illustrated. Disciples are to offer no resistance to the violent and are to be generous in their giving expecting nothing in return.

The Golden rule is stated positively here and by placing it in this context, Luke probably intends that this is how the disciples must respond to those who are against them.

Our relationships generally are based on barter exchange. If someone does good to me then I will be good to that person in turn. However, the Lucan Jesus calls his disciples to go beyond and to build relationships based on unconditional love.

The last two verses of this section deal with not judging and not condemning. These are followed by two positive prescriptions to forgive and give freely without measure.

Wednesday, September 9, 2026 - Will you be a little less selfish today?

 

Wednesday, September 9, 2026 - When did you last say a positive word to someone? Will you speak a positive word to at least one person today?

To read the texts click on the texts:1 Cor 7:25-31; Lk 6:20-26

The Sermon on the Plain in the Gospel of Luke is packed into one chapter of 30 verses unlike that of Matthew’s Sermon on the Mount, which extends over three chapters totalling 109 verses.

Unlike in Matthew’s, “Sermon on the Mount” (Mt 5,1 – 7,29) where Jesus pronounces only Beatitudes (Mt 5,3-12), in Luke’s, “Sermon on the Plain”, for each of the four beatitudes there is a corresponding woe. Also unlike Matthew, Luke speaks in the second person and not the third person, which has the effect of making the pronouncements more direct, more personal.

The first beatitude is addressed to the poor (not “the poor in spirit” Mt 5,3). This is indeed a scandalous statement because it overturns all conventional expectations and pronounces a blessing on those who are marginalized. They are promised the kingdom of God by being released from their marginalisation and oppression. It brings to light that God is making an option for the poor. The next two beatitudes concern hunger and mourning and could be addressed to the same group. The poor because they are poor are also hungry and weep. They are promised an end of their hunger in the promise that they will be filled and an end to their weeping and mourning in the promise that they will laugh. The fourth and final beatitude in Luke speaks about the disciple who will be hated, excluded, reviled and defamed. These are called to rejoice in their being reviled and promised a reward in heaven. They are also given as consolation the example of those who went through similar trails before them.

Corresponding to each beatitude, Luke has a woe. The first woe is addressed to the rich who have received their consolation already and so can expect nothing more. Those who have had their fill now and told that they will go hungry and those who laugh now will weep. Those of whom people speak well are compared to the false prophets.

When we look at the injustice, disharmony and poverty around us it is not easy to believe that our God is a God who cares for the poor. Yes, this God became poor in history to show us the way and how we are to live. If we can be a little less selfish, work in our own situations toward harmony and give a little something to someone else, we will be bringing God and his word to them.