1st Reading – Deuteronomy 4:1-2, 6-8
Moses said to the people:
“Now, Israel, hear the statutes and decrees
which I am teaching you to observe,
that you may live, and may enter in and take possession of the land
which the LORD, the God of your fathers, is giving you.
In your observance of the commandments of the LORD, your God,
which I enjoin upon you,
you shall not add to what I command you nor subtract from it.
Observe them carefully,
for thus will you give evidence
of your wisdom and intelligence to the nations,
who will hear of all these statutes and say,
‘This great nation is truly a wise and intelligent people.’
For what great nation is there
that has gods so close to it as the LORD, our God, is to us
whenever we call upon him?
Or what great nation has statutes and decrees
that are as just as this whole law
which I am setting before you today?”
Just before his death, God charged Moses to again proclaim the Law he received at Mount Sinai to the Israelites before they crossed the Jordan River to enter the Promised Land. This re-proclamation constitutes the book of Deuteronomy, the fifth and last book of the Pentateuch. The name is derived from the Greek word deuteronomion, or second law – not to indicate a new law, but a second telling of the Law.
Moses’ audience is the new generation of Israelites: all those who would have been age 20 or younger when the great exodus began 40 years earlier. In having the Law restated, Yahweh is reminding them that his covenant with Israel is made with all generations (29:13), both present and future: it is an everlasting covenant.
Moses said to the people: “Now, Israel, hear
Shema, the Hebrew exhortation to hear, is a solemn summons.
This formal call to listen is central to the message in Deuteronomy, emphasizing the importance of heeding God’s commands as a foundation for living in the land promised to them.
the statutes and decrees which I am teaching you to observe,
The distinction between statutes (hōq) and decrees (mishpāt) illustrates the dual nature of biblical law: hōq represents the permanent, divine ordinances that set out general principles and norms, while mishpāt pertains to judicial rulings that apply the law in specific cases.
Together, they provided a comprehensive legal and moral framework for ancient Israel, combining unchanging commandments with adaptable judicial decisions.
that you may live,
Obedience to God’s commands is the path to a prosperous and sustained life.
and may enter in and take possession of the land which the LORD, the God of your fathers, is giving you.
Their obedience to God is also required to possess the Promised Land. While the land itself is a divine gift, its enjoyment and retention are dependent on the Israelites’ adherence to God’s commandments.
This principle of reciprocity is found throughout the Torah, where the fulfillment of divine promises is tied to the people’s behavior and faithfulness (e.g., Exodus 19:5-6, Leviticus 26:3-4, Joshua 1:7-8).
In your observance of the commandments of the LORD, your God, which I enjoin upon you, you shall not add to what I command you nor subtract from it.
Moses warns the people not to alter or distort the divine law, the very thing Jesus will accuse the Pharisees of in our gospel reading.
God’s commandments are sufficient and complete.
Observe them carefully, for thus will you give evidence of your wisdom and intelligence to the nations, who will hear of all these statutes and say, ‘This great nation is truly a wise and intelligent people.’
The way Israel lives according to God’s laws will serve as a testimony to other nations.
The laws of other nations were conceived as ways to win favor with their gods. In contrast, Israel’s laws were given by a God who initiated a relationship with his people and guided them in response to his grace. By following these laws, Israel would demonstrate its wisdom, and the other nations would recognize that only a great people would merit a God who was close to them and so concerned for their welfare.
For what great nation is there that has gods so close to it as the LORD, our God, is to us whenever we call upon him?
This rhetorical question emphasizes the uniqueness of Israel’s relationship with God, who is gracious and responsive to the needs of his chosen people.
Or what great nation has statutes and decrees that are as just as this whole law which I am setting before you today?”
Israel’s exceptional legal and moral system is portrayed as a hallmark of divine wisdom and righteousness.
By embracing these laws, Israel not only honors their covenant with God but also illustrates the unparalleled nature of their divine relationship to the world.
This exhortation from Moses instilled a respect for the law that survives to this day.
2nd Reading – James 1:17-18, 21-22, 27
Dearest brothers and sisters:
All good giving and every perfect gift is from above,
coming down from the Father of lights,
with whom there is no alteration or shadow caused by change.
He willed to give us birth by the word of truth
that we may be a kind of firstfruits of his creatures.
Humbly welcome the word that has been planted in you
and is able to save your souls.
Be doers of the word and not hearers only, deluding yourselves.
Religion that is pure and undefiled before God and the Father is this:
to care for orphans and widows in their affliction
and to keep oneself unstained by the world.
This week we transition from our study of Ephesians to embark on a five-week exploration of the letter attributed to James.
The letter’s opening, where the author identifies himself as “a slave of God and of the Lord Jesus Christ” (James 1:1), does not specify which James he is, leading scholars to question whether it was written by either of the two apostles named James (James the son of Zebedee or James the son of Alphaeus). This anonymity suggests that the author might be a different figure.
This third James is often referred to as James the Just. He was a significant leader in the early Christian Church in Jerusalem; in Acts, he appears as the authorized spokesman for the Jewish Christian position in the early Church (Acts 12:17, 15:13-21).
Although the second reading at Mass doesn’t always have a direct thematic relationship to the gospel reading (the way the first reading does), today’s reading from James fits this week’s theme perfectly. James, like Jesus and Moses, emphasizes that religion is not so much about following rules as it is about loving one’s neighbor.
Dearest brothers and sisters: All good giving and every perfect gift is from above,
God is the fountain of all giving, the source of every gift.
coming down from the Father of lights, with whom there is no alteration or shadow caused by change.
James employs a rich theological and symbolic description of God, who is the creator and sustainer of all, including celestial bodies such as the sun, moon, and stars. He is the source of all light, which symbolizes purity, knowledge, and guidance.
Unlike shadows that shift with changing light sources and symbolize impermanence and instability, God is immutable. His goodness remains constant, unaffected by the frequent changes in earthly conditions and circumstances.
He willed to give us birth by the word of truth
The birth referred to here is probably not our initial creation, but our re-birth in salvation effected through the Gospel, the “word of truth.” This is one of the greatest gifts that the people have received from God.
Note that God wills this re-birth for us: it is he who initiates the relationship.
that we may be a kind of firstfruits of his creatures.
The term ”firstfruits“ comes from the familiar analogy of a harvest. It implies that believers are a foretaste of a greater redemption to come, setting an example for the rest of creation.
Their new life in Christ is just the beginning of God’s redemptive work.
Humbly welcome the word that has been planted in you and is able to save your souls.
The “word that has been planted in you” refers to the Gospel or God’s teachings, which has transformative power in the lives of believers.
James encourages believers to welcome this powerful force, allowing it to grow within us and accomplish the task God has ordained.
Be doers of the word and not hearers only,
This one statement could summarize the entire epistle of James: Be doers of the word.
Listening alone is insufficient; genuine faith requires action.
A similar theme is found in Romans 2:13… For it is not those who hear the law who are just in the sight of God; rather those who observe the law will be justified.
deluding yourselves.
Anyone who believes hearing God’s word alone is sufficient for spiritual growth or righteousness is deluding themselves. To be “hearers only” is folly.
In Matthew 7:24-27, Jesus states: Everyone who listens to these words of mine and acts on them will be like a wise man who built his house on rock … Everyone who listens to these words of mine but does not act on them will be like a fool who built his house on sand.
Religion that is pure and undefiled before God and the Father is this: to care for orphans and widows in their affliction
James defines true, acceptable religion as both compassionate and morally pure, emphasizing care for orphans and widows as practical expressions of faith. In the ancient world, these groups were particularly vulnerable, lacking legal status in a patriarchal society.
The Old Testament frequently highlights the importance of caring for widows and orphans, with references in Sirach 4:10, Psalm 68:5, Psalm 146:9, and Deuteronomy 27:19. Similarly, the early Christians established provisions for the care of widows, as seen in Acts 6:1, Acts 9:39, and 1 Timothy 5:3-16.
and to keep oneself unstained by the world.
Finally, James stresses the importance of personal purity and avoiding worldly corruption. This dual emphasis on social justice and personal holiness encapsulates the essence of a faith that is genuinely pleasing to God.
Gospel – Mark 7:1-8, 14-15, 21-23
When the Pharisees with some scribes who had come from Jerusalem
gathered around Jesus,
they observed that some of his disciples ate their meals
with unclean, that is, unwashed, hands.
—For the Pharisees and, in fact, all Jews,
do not eat without carefully washing their hands,
keeping the tradition of the elders.
And on coming from the marketplace
they do not eat without purifying themselves.
And there are many other things that they have traditionally observed,
the purification of cups and jugs and kettles and beds. —
So the Pharisees and scribes questioned him,
“Why do your disciples not follow the tradition of the elders
but instead eat a meal with unclean hands?”
He responded,
“Well did Isaiah prophesy about you hypocrites, as it is written:
This people honors me with their lips,
but their hearts are far from me;
in vain do they worship me,
teaching as doctrines human precepts.
You disregard God’s commandment but cling to human tradition.”
He summoned the crowd again and said to them,
“Hear me, all of you, and understand.
Nothing that enters one from outside can defile that person;
but the things that come out from within are what defile.
“From within people, from their hearts,
come evil thoughts, unchastity, theft, murder,
adultery, greed, malice, deceit,
licentiousness, envy, blasphemy, arrogance, folly.
All these evils come from within and they defile.”
After our five-week sojourn into John’s gospel for the Bread of Life discourse, we now return to Mark, rejoining it immediately after Jesus’ walking on water. In this passage, Jesus has a dispute with his opponents over the issue of ritual cleansing.
When the Pharisees with some scribes who had come from Jerusalem gathered around Jesus,
The Pharisees and scribes are religious leaders, well-versed in Jewish law, who come from Jerusalem to observe Jesus.
they observed that some of his disciples ate their meals with unclean, that is, unwashed, hands.
The issue raised here is not about hygiene but about ritual purity according to Jewish customs. The Pharisees equate this tradition with righteousness.
— For the Pharisees and, in fact, all Jews, do not eat without carefully washing their hands, keeping the tradition of the elders. And on coming from the marketplace they do not eat without purifying themselves. And there are many other things that they have traditionally observed, the purification of cups and jugs and kettles and beds. —
Unlike Matthew’s gospel, which was written for Jewish Christians, Mark adds an explanation of the Jewish customs for the benefit of his Gentile readers.
Ritual hand-washing before meals likely began as a practice for priests during sacrificial offerings (Exodus 30:17-21), but Jewish tradition expanded this practice to all Jews before every meal, imbuing the act of eating with religious significance.
The “tradition of the elders” was a body of detailed, unwritten, human laws — such as this one about handwashing — that were regarded by the scribes and Pharisees to have the same binding force as that of the Mosaic law.
So the Pharisees and scribes questioned him, “Why do your disciples not follow the tradition of the elders but instead eat a meal with unclean hands?”
The Pharisees were strong proponents of this oral law, which by the time of Jesus had developed into 613 precepts. These precepts were intended as a “fence around the Law” so that the Law itself would never be violated.
This whole exchange occurs within a larger context of ongoing tension between Jesus and the Pharisees, a central theme in Mark’s gospel. From the outset, the Pharisees are portrayed as antagonistic toward Jesus. In fact, after the story of Jesus curing the man with the withered hand, Mark tells us that “the Pharisees went out and immediately took counsel with the Herodians against him to put him to death” (Mark 3:6).
This question about handwashing is not merely about customs; they are challenging Jesus’ authority and the validity of his teachings. They have come to find fault with Jesus rather than to learn from him.
He responded, “Well did Isaiah prophesy about you hypocrites, as it is written: ‘This people honors me with their lips, but their hearts are far from me; in vain do they worship me, teaching as doctrines human precepts.’
Knowing that the Pharisees are not there to actually learn, Jesus’ response is swift and cutting. He quotes Isaiah 29:13 in the Septuagint form, where the prophet condemns those who were diligent in outward religious observances but lacked true commitment to God.
You disregard God’s commandment but cling to human tradition.”
In case anyone missed his point, Jesus explicitly states that the Pharisees have abandoned God’s commandments in favor of human traditions.
Ritual purification was intended as a symbol of the moral purity a person should have when approaching God, but the Pharisees were focused on the mere external rite. The very ones who demanded strict observance of their law failed to observe God’s law.
He summoned the crowd again and said to them, “Hear me, all of you, and understand.
Jesus turns to the crowd, seizing the opportunity to teach a deeper lesson. He begins with an authoritative command to “hear and understand,” so they would appreciate the seriousness and universality of what he is about to say.
(The lectionary skips over several verses in which Jesus provides the Pharisees examples of the ways in which they consistently put human tradition above God’s law. See Mark 7:9-13.)
Nothing that enters one from outside can defile that person; but the things that come out from within are what defile.”
Jesus redefines the concept of purity, noting that defilement originates from the innermost recesses of the heart.
From within people, from their hearts, come evil thoughts, unchastity, theft, murder, adultery, greed, malice, deceit, licentiousness, envy, blasphemy, arrogance, folly. All these evils come from within and they defile.”
The lectionary skips another few verses here (7:16-20), which explain that the disciples have failed to understand Jesus’ point and question him further. These final words are addressed to them.
Jesus lists various sins, emphasizing that these are the true sources of defilement. Although they are external offenses against others, they are all first conceived in the heart. We are defiled by what comes out of us, rather than what we put into ourselves.
This teaching must have been surprising to his Jewish audience considering that no parallels are found in rabbinical literature. Its implications were fully realized when the Church was confronted with the question of whether Gentile converts were to observe Jewish dietary and other regulations (Acts 10, Acts 15, Galatians 2:11-17).
“This is an answer to those who consider that evil thoughts are simply injected by the devil and that they do not spring from our own will. He can add strength to our bad thoughts and inflame them, but he cannot originate them” [Saint Bede The Venerable (ca. 725 AD), Homilies On The Gospels, 2].
Connections and Themes
- The primacy of God’s law. This week’s readings underscore the central role of God’s commandments in the life of the faithful. In the first reading, Moses exhorts the Israelites to observe God’s statutes and decrees, presenting them as a source of wisdom and understanding that will set them apart from other nations.The second reading focuses on the practical application of God’s word. James emphasizes that believers must be “doers of the word and not hearers only,” stressing that true religion involves caring for the vulnerable and remaining unstained by the world.In the gospel reading, Jesus criticizes the Pharisees for prioritizing man-made traditions over the heart of the law. God’s law is supreme and intended to guide not only outward actions but also the inner moral compass of the faithful.
- Call to authentic worship. The covenant is more than just a collection of laws. While its laws convey truth, guiding us toward righteous living and humane treatment of others, and obedience to them brings life and blessings, the essence of the covenant lies in the relationship it establishes between us and God. This relationship transcends mere adherence to rules; it calls for fidelity that flows from the heart. True obedience arises not from rigid conformity but from a heartfelt connection with God, where our actions are a natural expression of our bond with the Divine.Genuine righteousness, then, is not about external rituals or traditions but about aligning our hearts with God’s will. In the Gospel, Jesus teaches that what defiles a person is not what enters from outside but what emerges from within — underscoring that true righteousness begins in the heart and is reflected in our thoughts, intentions, and actions. This call to authentic worship challenges believers to move beyond superficial practices and embrace a faith that transforms the inner self. The letter of James further reinforces this, urging that true faith is demonstrated through concrete acts of charity and moral integrity.Ultimately, true worship is the outward manifestation of a heart fully committed to God, expressed through righteous deeds and inner purity.
- Guarding against misconception. We must be vigilant against the tendency to contrast Christianity as a religion of love and Judaism as merely legalistic. The dispute in today’s gospel reading is between two groups who are both Jewish. The underlying lesson is one for all religions: No faith is immune to the danger of equating deeply held customs with the will of God.
- Connecting practice with purpose. Religious practices are meant to be infused with meaning and purpose. Yet, for many, these deeper meanings have been forgotten, leaving us to perform rituals out of habit. How often do we consider why we stand, sit, or kneel during Mass? Do we do it out of genuine conviction, or simply because it’s what we’ve always done? Like the Pharisees, who were meticulous about ritual cleanliness but had lost sight of its purpose, our own practices can sometimes become disconnected from true religious conviction. However, when we truly embrace our relationship with God and make our faith personal, these same practices transform into authentic expressions of praise, gratitude, need, or repentance.When God’s word takes root in our hearts, as James describes, our entire lives become genuine acts of worship. Our eyes are opened, our hearts are softened, and we become “doers of the word.” In this state, the law becomes sacred, our practices are cherished, and we are filled with God’s saving power.
Sunday Readings 