Patrick Comerford
Lent began almost two weeks ago on Ash Wednesday (18 February 2026), and this week began with the Second Sunday in Lent (Lent II). In the Jewish calendar, today is the holiday of Purim, and the Chinese New Year celebrations here in Kuching come to a dramatic finale today with Chap Goh Mei.
Before today begins, I am taking some quiet time in Kuching this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Matthew 23: 1-12 (NRSVA):
23 Then Jesus said to the crowds and to his disciples, 2 ‘The scribes and the Pharisees sit on Moses’ seat; 3 therefore, do whatever they teach you and follow it; but do not do as they do, for they do not practise what they teach. 4 They tie up heavy burdens, hard to bear, and lay them on the shoulders of others; but they themselves are unwilling to lift a finger to move them. 5 They do all their deeds to be seen by others; for they make their phylacteries broad and their fringes long. 6 They love to have the place of honour at banquets and the best seats in the synagogues, 7 and to be greeted with respect in the market-places, and to have people call them rabbi. 8 But you are not to be called rabbi, for you have one teacher, and you are all students. 9 And call no one your father on earth, for you have one Father – the one in heaven. 10 Nor are you to be called instructors, for you have one instructor, the Messiah. 11 The greatest among you will be your servant. 12 All who exalt themselves will be humbled, and all who humble themselves will be exalted.’
Today’s Reflection:
In the Gospel reading in the lectionary at the Eucharist today (Matthew 23: 1-12), we are in the Temple with Christ in Holy Week, the week leading up to his Passion, Death and Resurrection. There in the Temple, Christ has silenced his critics among the Sadducees and the Pharisees, showing their lack of understanding of the core messages of the Prophets and the Law in the Bible.
In today’s Gospel reading, Christ turns to speak ‘to the crowds and to his disciples’ about the scribes and the Pharisees, and their attitude to and teaching of the Law and the Bible.
Christ tells the people in the Temple that the Pharisees have authority to teach the Law, and he concedes that they are in an unbroken chain that goes back to Moses, for they ‘sit on Moses’ seat’ (verse 2).
But while honouring their teachings, the people should be wary of their practices. In their interpretation of the Law, they impose heavy burdens on others, yet do not follow the Law themselves.
Externally, they appear pious. They wear teffelin or phylacteries, small, black, leather boxes, on their left arms and foreheads with four Biblical passages as a ‘sign’ and ‘remembrance’ that God liberated their ancestors from slavery in Egypt (see Exodus 13: 1-10; Exodus 13: 11-16; Deuteronomy 6: 4-9; and Deuteronomy 11: 13-21). They also have lengthy fringes or tassels on their prayer shawls (tallitot, singular talit), as visible reminders of the 613 commandments in the Law (see Numbers 15: 38, Deuteronomy 22: 12).
Christ gives four examples of vanity (verse 6-7): they love places of honour at banquets, the best seats in the synagogues, being greeted with respect publicly, and being called ‘Rabbi,’ which means master and later becomes a title for the leaders in the synagogues.
We are warned about the dangers built into loving honorific titles, such as ‘teacher,’ ‘father’ and instructor (see verses 8-10) – perhaps for me that means canon and professor – because, of course, we are all students, we are all brothers and sisters, we are all disciples and children of God.
Yet I too am a father and have been a teacher and a tutor. Is Christ warning against the position? Or is he warning against seeking honours that have not been earned? I think immediately of Donald Trump’s petulant that he ought to receive the Nobel Peace Prize and have the Kennedy Centre named after him, without ever ending an actual war or having any gravitas or earned respect in the arts world.
It is a truism that politicians must earn the trust of their voters and that parents must earn the respect of their children, not seek or demand it. Most parents have, at one time or another, said to their children: ‘Do what I tell you, not what I do.’ Needless to say, children never listen to parents when we say something so silly.
All parents know, on the other hand, that actions speak louder than words.
Perhaps this reading reflects later tensions between the Jewish synagogue and the new Christian community. But, in Christ’s own days, people expected a Pharisee to be a careful observer of the Law.
Unlike the Temple priests and village elders, the Pharisees did not have a high social status. Before the destruction of the Temple in 70 CE, the Pharisees were a relatively modest group of people without political power and they tried to live out Jewish tradition and the Torah seriously and conscientiously in their daily lives. The Pharisees saw the Law as applying not only to every aspect of public life, but to every aspect of private, domestic, daily life too.
There is another well-worn statement: ‘It’s not where you start out but where you end up.’ The Pharisees started out with good intentions, but some of them ended by seeking to be great, seeking to be exalted (verses 11-12). They started out being concerned for holiness, but some ended at exclusion. They started out seeking to recognise God in all aspects of life, but some of them ended by seeking recognition at banquets and in the synagogue (verses 6-7).
Christ calls us to live in such a way that we can say to the world: ‘Do as we say and do as we do.’
The problem here may not so much be a conflict between words and actions, but the need to make the connection between words and actions. Words must mean what they point to, and the actions must be capable of being described in words.
Most of us, as children, learned by watching how adults behave, we learn as members of the human community. As a child, when I needed to learn how to use a fork, I did not need a lecture on the hygienic and sanitary contributions that forks have made to the benefit of European lifestyles since the introduction of the fork through Byzantium and Venice to mediaeval Europe; I did not need an engineering lecture on the practicalities and difficulties of balancing the prongs and the handle; I would have been too young to read a delightful chapter by Judith Herrin in one of her books on how the fork-using Byzantines were much more sophisticated than their western allies or rivals who ate with their hands (Judith Herrin, Byzantium – the Surprising Life of a Mediaeval Empire, London: Allen Lane, 2007, Chapter 19).
The same principle applies to everything else, as is pointed out by Andrew Davison, now Regius Professor of Divinity at the University of Oxford. In Imaginative Apologetics (London: SCM Press, 2011), he points out how the same principle applies to how we learn about everything else in life – cups, books, bicycles and so on. He might have added love – the love of God and the love of one another.
Over the years, I have often visited the National Botanic Gardens in Glasnevin, Dublin. There, in the Great Palm House, are the steps on which the great German philosopher Ludwig Wittgenstein regularly sat in contemplation and thought while he was living in Dublin in the late 1940s.
Even if we find Wittgenstein difficult to read, we can find useful insights in his writings.
Wittgenstein teaches us that thinking and language must be inter-connected. ‘Words have meaning only in the stream of life,’ he says. Thinking requires language, language is a communal experience, and, as Davison points out, we learn language as members of a human community and through induction into common human practices.
We can talk to others about prayer, forgiveness, and most of all about love itself. But if it only remains talk and has no application, then the words have no meaning.
In the verses before this reading (Matthew 22: 34-46), Christ tells the lawyer sent by the Pharisees and the Sadducees that the greatest commandments are to ‘love the Lord your God with all your heart, and with all your soul, and with all your mind’ and to ‘love your neighbour as yourself.’ And, he adds: ‘On these two commandments hang all the law and the prophets.’
If the Pharisees, the Sadducees and the young lawyer were teaching and acting in conformity with these laws, if their words and actions were inter-connected, then there would have been an unassailable ring of authenticity to their teaching.
We may say we believe in the two great commandments, but we only show we believe in them with credibility when we live them out in our lives. There must be no gap that separates what we teach and how we live out what we teach in our lives.
Today’s Prayers (Tuesday 3 March 2026):
The theme this week (1-7 March 2026) in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is: ‘Saint David’s Day’ (pp 34-35). This theme was introduced on Sunday with Reflections by the Revd Sarah Rosser, Team Vicar in the Netherwent Ministry Area, Diocese of Monmouth, Church in Wales.
The USPG Prayer Diary today (Tuesday 3 March 2026) invites us to pray:
We pray for the people of Wales and the Church in Wales. May the Church serve local communities with compassion. Lord, open our eyes to the needs around us and fill us with love for all your children.
The Collect:
Almighty God,
you show to those who are in error the light of your truth,
that they may return to the way of righteousness:
grant to all those who are admitted
into the fellowship of Christ’s religion,
that they may reject those things
that are contrary to their profession,
and follow all such things as are agreeable to the same;
through our Lord Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Almighty God,
you see that we have no power of ourselves to help ourselves:
keep us both outwardly in our bodies,
and inwardly in our souls;
that we may be defended from all adversities
which may happen to the body,
and from all evil thoughts which may assault and hurt the soul;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
by the prayer and discipline of Lent
may we enter into the mystery of Christ’s sufferings,
and by following in his Way
come to share in his glory;
through Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
