1. First Reading: Ez 33:7-9

​

Ezekiel’s work reflects his biography. The book of the prophet Ezekiel may be read in three parts, namely: (a) ch. 1-24: First wave of the exiles to Babylon until the fall of Jerusalem (586 BCE); (2) ch. 25-32: oracles against the nations, and (3). ch. 33-48: exile to Babylon and the first wave of the exiles’ return to Jerusalem (536 BCE). Ezekiel, who was both a priest and prophet, had two opposite extreme tempers: (1) as a priest devoted to the Torah, he was vehement about the total punishment of the sin of injustice and corruption, and (2) as a prophet, the spokesperson of God, he was passionate about the hope of deliverance. Ez 33:7-9 is an oracle of hope, where the mix of his priestly and prophetic vocations are shown. He is now called to be a watchman who will not only guard and warn all the people from danger but also every individual as well. His mission then is to read the will of God in the signs of the times and to discern the people’s proper response to the signs of the times according to the designs of God’s justice. If the prophet does not speak and the wicked will die, then the guilt is on the prophet. If the wicked insists on his/her wickedness even though s/he has been warned by the prophet, then s/he will fall, but the prophet will live.

2. Responsorial Psalm: Ps 95:1-2, 6-7, 8-9

​

This is a composite psalm: a hymn of praise and thanksgiving on the one hand, (vv. 1-7c) and a prophetic oracle (7d-11). The psalmist articulates the reason for praise and thanksgiving: the Lord is the Rock of Salvation, the God who shepherds his people. Therefore, he is worthy of being worshiped. The psalm recalls the past temptations at Meribah. The generation today need not repeat this past!

3. Second Reading: Rom 13:8-10

The letter to the Romans was probably penned in the early years of emperor Nero’s reign (57 or 58), before the outbreak of Neronian persecution of Christians (60-68). Thus, Paul, perhaps perceiving the legitimacy and honesty of the leaders, taught the principle of Christian duty to respect and obey legitimate, honest, and just leadership. But Paul, between the lines, had a subtle message that Christians at that time could not miss. This was not an innocent letter as it seemed. Paul was saying that a good Christian may always be a good citizen under any authorities provided these are just, honest, and legitimate. But should these authorities lose their legitimacy and moral ascendancy to govern – according to the demands of respect for the dignity of the human person (“you shall not commit adultery, you shall not kill, you shall not steal, you shall not covet”) – because they violated the people, their dignity and their rights, then the Christian as a good citizen must maintain his/her integrity and stand his/her ground: s/he must not owe anyone anything, except mutual love - solidarity, upholding the dignity and rights of everyone – which no one could ever repay. Whoever loved one’s neighbor was the best citizen. S/he fulfilled the law and delegitimized the authorities who violated them.

​

4. Gospel: Mt 18:15-20

This is Matthew’s little ecclesiology. It has two parts, namely: (1) Forgiveness and reconciliation, and (2) Prayer. What are the dynamics, and due process, of Forgiveness and Reconciliation? [A.] It is the prior right and prerogative of the one wronged, the victim, to seek pardon from the offender, the victimizer: s/he must tell the offender of her/his fault, privately at first. [B.] If the offender does not accept the offense/crime, then two or three witnesses are called to testify. [C.] If the offender doesn’t accept the testimony of the witnesses, then the offended party must seek the intervention of the community. [D.] If the offender still refuses to acknowledge the wrongdoing before the community, then the community may exclude the offender/victimizer from the community. The exhortation to pray then follows. Prayer here is a community action. This communal prayer is the privileged place of the presence of Jesus and the action of discernment with the Holy Spirit. A profound sense of sin as a violation of the other, and the prerogative of the offended/victim to demand that the offender seek forgiveness and reconciliation with the offended/victim can only be reached through community prayer and communal discernment.