1st Reading – Ezekiel 33:7-9

Thus says the LORD:
You, son of man, I have appointed watchman for the house of Israel;
when you hear me say anything, you shall warn them for me.
If I tell the wicked, “O wicked one, you shall surely die,”
and you do not speak out to dissuade the wicked from his way,
the wicked shall die for his guilt,
but I will hold you responsible for his death.
But if you warn the wicked,
trying to turn him from his way,
and he refuses to turn from his way,
he shall die for his guilt,
but you shall save yourself.

Today’s first reading is a story of Ezekiel’s commissioning as a prophet.

Thus says the LORD: You, son of man,

This use of “son of man” is not the same as the famous Son of Man in the Book of Daniel (“With the clouds of heaven there came one like a son of man, and he came to the Ancient of Days and was presented before him”, Daniel 7:13). In Daniel, the word for “man” is ĕnôsh, which emphasizes Ezekiel’s humanity and his role as a mere mortal. The man Daniel was describing was a powerful apocalyptic figure who also embodied human weakness or vulnerability.

Here, the word for man is ādām, a broader term that can be translated as “humankind.” When God refers to Ezekiel as “son of ādām,” he is simply identifying him as a member of the human race, not as an apocalyptic or eschatological figure.

I have appointed watchman for the house of Israel; when you hear me say anything, you shall warn them for me.

In ancient times, the role of a watchman was to stand guard, warn of approaching danger, and protect the community.

Ezekiel is being called to serve God as a spiritual watchman. His job is to listen to what God says and warn the people when they are in danger: spiritual danger from sin.

If I tell the wicked, “O wicked one, you shall surely die,” and you do not speak out to dissuade the wicked from his way, the wicked shall die for his guilt, but I will hold you responsible for his death. But if you warn the wicked, trying to turn him from his way, and he refuses to turn from his way, he shall die for his guilt, but you shall save yourself.

There are consequences of serving God in this capacity. If God gives Ezekiel a message of judgment, such as telling a wicked person that they will die because of their sins, Ezekiel has a responsibility to warn that person to turn away from their sinful ways. If Ezekiel fails to deliver this warning and the wicked person dies in their iniquity, their blood will be on Ezekiel’s hands.

Regardless of how others receive his message, he is to keep his integrity and fulfill his responsibility by speaking out.

Note that there is still time for the people to turn away from sin. However, much depends upon the prophet’s fidelity to his role as watchman.

Today, the same responsibility falls upon the ordained priesthood.

2nd Reading – Romans 13:8-10

Brothers and sisters:
Owe nothing to anyone, except to love one another;
for the one who loves another has fulfilled the law.
The commandments, “You shall not commit adultery;
you shall not kill; you shall not steal; you shall not covet,”
and whatever other commandment there may be,
are summed up in this saying, namely,
“You shall love your neighbor as yourself.”
Love does no evil to the neighbor;
hence, love is the fulfillment of the law.

This week we continue our study of Romans. Last week, Paul urged the Romans to offer themselves to God as a living sacrifice. He now moves on to describe how the Romans should live in light of having been redeemed by Jesus Christ.

Brothers and sisters: Owe nothing to anyone, except to love one another;

Paul opens with a double negative (mēdeni mēdén), emphasizing his injunction. There is a paradox here: Christians should owe nothing, except that they should owe everything, for love requires total self-giving.

The debt of love is not an obligation that can be paid off all at once; it’s more like interest that is constantly owed over time.

for the one who loves another has fulfilled the law.

Love is the central requirement of Christian life.

“Paul wants us to have peace with everyone and love the brethren. Then we shall not owe anybody anything. He who loves his neighbor has fulfilled the law of Moses. The commandment of the new covenant is that we should love our enemies as well. [The Ambrosiaster (ca. 366-384 AD), Commentaries on Thirteen Pauline Epistles Romans 13,8]

The commandments, “You shall not commit adultery; you shall not kill; you shall not steal; you shall not covet,” and whatever other commandment there may be, are summed up in this saying, namely, “You shall love your neighbor as yourself.”

The commandments of the Mosaic law (Exodus 20:13-17; Deuteronomy 5:17-21) can all be summarized and fulfilled by the command to love your neighbor as yourself.

It’s impossible to know whether Paul is drawing directly on Jesus’ words about the centrality of love for God and love for one’s neighbor as the core principles of the law (Mark 12:28-32), but clearly there is a consistency between the two teachings. Both point to a teaching in the old Law that was affirmed by Jesus in the new Law.

It’s important to note that Paul is not dismissing the importance of fidelity to the commandments; rather, he is saying that the commandments are fulfilled in the act of loving.

Love does no evil to the neighbor; hence, love is the fulfillment of the law.

In Leviticus 19:18 “neighbor” refers to fellow Jews, but both Jesus and Paul give it a wider meaning. As Jesus explained to the lawyer who asked who his neighbor might be (Luke 10:29-37), the neighbor is also one with whom we have very little in common, perhaps even a former enemy.

Following the teaching of Jesus, the love Paul exhorts is to be extended to all people without exception. It is no wonder that he begins and ends this passage with the same bold statement: Love fulfills the Law. 

“If you love somebody, you will not kill him. Nor will you commit adultery, steal from him or bear false witness against him. It is the same with all the other commands of the law: love ensures that they are kept.” [Origen (post 244 AD), Commentaries on Romans]

Gospel – Matthew 18:15-20

Jesus said to his disciples:
“If your brother sins against you,
go and tell him his fault between you and him alone.
If he listens to you, you have won over your brother.
If he does not listen,
take one or two others along with you,
so that ‘every fact may be established
on the testimony of two or three witnesses.’
If he refuses to listen to them, tell the church.
If he refuses to listen even to the church,
then treat him as you would a Gentile or a tax collector.
Amen, I say to you,
whatever you bind on earth shall be bound in heaven,
and whatever you loose on earth shall be loosed in heaven.
Again, amen, I say to you,
if two of you agree on earth
about anything for which they are to pray,
it shall be granted to them by my heavenly Father.
For where two or three are gathered together in my name,
there am I in the midst of them.”

This week we move ahead in Matthew’s gospel to the middle of Jesus’ fourth major discourse (Matthew 18:1-35), in which he teaches how to handle various community problems.

In this passage, Jesus outlines a process for addressing conflicts within the Christian community. The process, with its four progressive stages, has roots in Jewish tradition. The objective is to promote reconciliation and resolution.

Jesus said to his disciples: “If your brother sins against you, go and tell him his fault between you and him alone. If he listens to you, you have won over your brother.

When someone in the community wrongs another, the offended party should first approach the wrongdoer privately to address the issue. The goal is to resolve the matter discreetly and restore the relationship.

This approach is based on the Holiness Code in Leviticus 19:17.. The practice of addressing the transgressor privately serves to safeguard their reputation, which is important because unnecessarily damaging another individual’s reputation is a sin in itself.

Done correctly, this kind of correction is a form of love. Correcting someone with the intention of helping them avoid sin and encouraging their spiritual growth is an expression of love and concern for their well-being.

If he does not listen, take one or two others along with you, so that ‘every fact may be established on the testimony of two or three witnesses.’

If the initial private discussion doesn’t lead to a resolution, Jesus advises involving one or two additional individuals as witnesses. This serves to provide accountability and a fair assessment of the situation. The principle of having multiple witnesses draws from Old Testament legal principles (Deuteronomy 19:15) to ensure fairness and accuracy.

The situation has now escalated to an exchange that is somewhat formal and juridical; therefore, this path should only be pursued for issues that are serious enough to warrant it.

The foundation of this entire process is a spirit of forgiveness. Equally significant is our openness to receiving corrections for our own shortcomings from others.

If he refuses to listen to them, tell the church.

If the matter remains unresolved despite the involvement of witnesses, it should be brought to the attention of the entire church community. The purpose of involving the entire church is to emphasize the seriousness of the issue and to seek collective wisdom and guidance in resolving it.

The Greek term here for “church” is ekklesia, which refers to the specific local Christian community, not the universal Church. Interestingly, in all the gospels, this term is employed solely in this passage and in Matthew 16:18. This indicates that the procedure is intended for the entire local community and not limited to its leaders.

Notice that this process avoids the civil courts. Civil courts are generally ineffective in resolving personal relationship issues and can, in fact, exacerbate the problem.

If he refuses to listen even to the church,

Remaining in defiance of the entire church community is an extreme behavior and should occur only rarely, given that there is no higher authority to appeal to.

then treat him as you would a Gentile or a tax collector.

If after the community has tried its best, a sinner refuses to make the necessary corrections, the sinner must be treated differently. Otherwise, as with Ezekiel, the community shares the blame.

To treat someone as a Gentile or a tax collector is not to hate that person or withhold forgiveness. Rather, it is to accept that the person is not presently a visible member of the community. They have not been marginalized by the church; they are actually self-marginalized by refusing to listen to the church.

The hope of eventual repentance and restoration remains intact.

We know this because Jesus was a friend of sinners and tax collectors. He healed the daughter of the Canaanite woman (a Gentile) and called a tax collector to be one of the twelve apostles. He reconciled many sinners with the heavenly Father: Mary Magdelene, Matthew, Zacchaeus, the woman taken in adultery, and others. Everyone, even the most marginalized, has the potential to be full members of the body of Christ.

Amen, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.

The apostles are given the same power to bind and loose that was bestowed on Peter in Matthew 16:13-19. Their authority in matters of discipline and reconciliation is recognized and supported by heaven, a statement that underscores the importance of the reconciliation process just described.

However, there is one significant difference: the apostles have not been given the keys. This symbol of authority has been reserved for Peter as the chief apostle and first Pope.

Today, the hierarchy of the Church exercises this power given by Christ to Peter, to the apostles, and their lawful successors: the Pope and the bishops.

Again, amen, I say to you, if two of you agree on earth about anything for which they are to pray, it shall be granted to them by my heavenly Father.

Jesus emphasizes the power of agreement and unity in prayer. When members of the Christian community come together in agreement and pray for something, it will be granted by God according to his will.

There is great power in having unity and harmony within the church, which is why this reconciliation process is so important.

For where two or three are gathered together in my name, there am I in the midst of them.”

Jesus reassures his followers that he is present whenever believers gather together in his name. This underscores the significance of communal worship and decision-making in a Christian context. It also shows that Christ is actively involved in the lives and affairs of his followers.

A similar idea is found in early Jewish writings: “If two sit together and the words of the Law [are] between them, the divine Presence (the Shekinah) rests between them” (Mishnah Aboth, 3:2).

Connections and Themes

Both the gospel reading and the first reading call out the duty of the righteous to correct sinners in their faith communities. In the first reading, God even tells Ezekiel that he will be held accountable for the souls of sinners if he fails to speak out to correct their behavior. In the second reading, Saint Paul teaches that we owe a debt of love to our friends and neighbors, and calling them righteousness is certainly an aspect of this love. To love our neighbors as ourselves is to be concerned for their salvation.

Reconciliation.  It’s difficult to call people to an accounting of their behavior. This is challenging enough for parents and teachers, but it is especially difficult to correct our peers. Yet this is what disciples are required to do, when necessary.

Disagreements, misunderstandings, and conflicts can drive a wedge between people. If these negative feelings are allowed to persist, they can lead to resentment and even create divisions. We see this happen in families, neighborhoods, church communities, and workplaces.

It’s not enough to say we must try to forgive from our hearts. Both the offended and the offender must be willing to be transformed. As disciples, we are called not only to guide others toward reconciliation, we must also do our part to heal the rifts in our own lives — a daunting task.

Prayerful collaboration.  Gathering two or three together in prayerful collaboration is not always a simple task, especially when working to solve a challenging problem. For collaboration to truly work, we need to be open and honest about our own viewpoints and biases, while also respecting the opinions of others. Our focus should be on the greater good, not just what we personally think is right. We should be ready to support and implement decisions even when we don’t completely agree with them, and handle such situations with grace.

Genuine love.  As beautiful and fulfilling as love can be, it places greater demands on us than anything else in life.

Love takes different forms depending on the situation. Love is faithful to commitments, making any form of infidelity unacceptable. Love values life, which means it can overcome anger and revenge. Love respects others and their property, thus rejecting theft and all forms of dishonesty.

When we genuinely love someone, our sole desire is their well-being. Love is the highest form of human expression, but it is so demanding that it encompasses all our responsibilities. When we truly love, we are willing to bear the burdens that come with it.