Justice as Oppression?
First Reading: Isaiah 1:10,16-20
Responsorial Psalm: Ps 49(50):8-9,16-17,21,23
Gospel: Matthew 23:1-12
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Justice is meant to be a source of order and fairness, a means to uphold righteousness and ensure the well-being of all. However, experience has shown that justice, when placed in the hands of the wrong people, can become a weapon of oppression rather than a path to true righteousness. Governments, religious leaders, and even everyday people have often used justice not to liberate but to control, not to restore but to burden. The question today is: when does justice cease to be just? When does it transform into oppression under the guise of morality?
Today’s first reading (Isaiah 1:10, 16-20) sets the stage for this reflection. The prophet Isaiah speaks to the rulers of Judah, comparing them to the infamous cities of Sodom and Gomorrah – synonyms for wickedness and divine punishment. This is a shocking comparison, considering that Isaiah is addressing Israel, the chosen people of God. The “Sitz im Leben” (historical setting) of this passage is the period when Judah had fallen into deep corruption. The leaders, instead of upholding justice, had turned their legal and religious structures into instruments of oppression. They performed elaborate religious sacrifices, but their daily actions contradicted the very justice they claimed to uphold. The prophet’s rebuke is not against worship itself but against the hypocrisy of justice without mercy. He calls the people to “wash yourselves clean!”, urging them to put aside empty legalism and instead embrace justice that defends the weak: “Make justice your aim: redress the wronged, hear the orphan’s plea, defend the widow.” In biblical times, orphans and widows symbolized society’s most vulnerable. This demand for justice is radical because it forces a distinction between real justice and systemic oppression – justice that restores rather than justice that burdens. The Hebrew word “mishpat” (מִשְׁפָּט), meaning justice or judgment, is pertinent here. In its original sense, mishpat is not just about enforcing laws; it is about restoring divine order. However, in Isaiah’s time, mishpat had become perverted—a rigid, legalistic system that ignored mercy. This distortion of justice mirrors the modern world’s tendency to enforce laws selectively, favouring those in power while punishing the weak. Whether in politics, courts, or even religious institutions, justice is too often wielded not to heal but to harm.
The Responsorial Psalm (Ps. 50:8-9, 16bc-17, 21, 23) continues this theme. God declares: “Not for your sacrifices do I rebuke you.” He is not condemning religious practice itself but the misuse of religion to justify oppression. The psalm exposes the hypocrisy of those who “recite my statutes” but “hate discipline.” This is a direct criticism of those who use justice as a means to appear righteous while secretly engaging in corruption. The same pattern plays out today when political leaders, religious figures, and social activists claim to fight for justice but manipulate systems for personal power.
Jesus takes this criticism even further in the Gospel (Matthew 23:1-12). Speaking to the crowds and His disciples, He issues one of His most scathing rebukes: “The scribes and the Pharisees have taken their seat on the chair of Moses.” This statement is both an acknowledgment of their authority and an indictment of their behaviour. The scribes and Pharisees were experts in the Mosaic Law, but instead of using their knowledge to guide people toward holiness, they weaponized religious law for self-glory and control. The “Sitz im Leben” of this passage is key. Jesus was addressing a Jewish audience that had been subjected to both Roman occupation and the oppressive legalism of the Pharisees. The Romans ruled with brutal enforcement of the law, while the Pharisees, instead of being shepherds of the people, added layers of burdens – more rules, more punishments, more restrictions. Jesus exposes this when He says: “They tie up heavy burdens hard to carry and lay them on people’s shoulders, but they will not lift a finger to move them.” Here, justice is no longer about fairness but about control and oppression. The Greek verb “phortizó” (φορτίζω), meaning “to load, to burden, or to weigh down,” is central to this passage. Jesus accuses the Pharisees of “loading” people with obligations that they themselves refuse to carry. This mirrors modern realities where leaders enforce strict laws but exempt themselves from their consequences. Governments demand sacrifices from citizens while indulging in luxury. Religious leaders preach morality but secretly engage in sin. Social activists push for justice yet engage in oppression themselves. Justice, in these cases, is no longer about truth but about manipulation.
The readings today challenge us to examine how we apply justice in our own lives. Are we like the Pharisees, demanding justice from others but refusing to be held accountable? Do we use righteousness as a way to judge, shame, or control others rather than to heal and restore? Are we guilty of making justice an ideology rather than a path to true holiness?
Dear friends in Christ, justice must be restorative, not punitive – if our pursuit of justice seeks only to punish rather than to heal, we are engaging in oppression, not righteousness. Also, legalism is not holiness – following the law does not automatically make one just. Holiness is found in mercy and compassion, not in rigid rule-keeping. We should also beware of hypocrisy. Before condemning others, we must ask whether we ourselves are guilty of the same faults. True justice begins with self-examination and this must prioritize the vulnerable – like Isaiah’s command to defend orphans and widows, true justice uplifts the weak rather than burdening them further. Religious leaders must serve, not control. Jesus’ warning against the Pharisees reminds us that leadership should be about humility and service, not power and prestige. The moment justice becomes merciless, it transforms into oppression. We must always leave room for redemption and forgiveness. Are our laws and institutions truly serving the people, or have they become mechanisms of oppression? Jesus calls us to challenge unjust systems, not blindly follow them.
The Pharisees made life harder for people rather than leading them to freedom. If our concept of justice only makes people more fearful and burdened, it is not from God. We should remember that Jesus is the model of just leadership. Unlike the Pharisees, Jesus did not impose heavy burdens; He bore them Himself. True justice requires self-sacrifice, not control over others. The message today is deeply controversial because it exposes the hypocrisy present in politics, religion, and even personal relationships. Many claim to fight for justice, but how many are actually lifting the burdens of others? If justice is merely a tool for power, then it is no longer just. True righteousness, as Jesus teaches, is found not in oppression but in mercy, humility, and love. So, when we speak of justice, we must ask ourselves: Are we pursuing righteousness, or are we simply using justice as a means to control or oppress?
O that today you would listen to his VOICE, harden not your hearts! (Ps. 95:7)
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Shalom!
© Fr. Chinaka Justin Mbaeri, OSJ
Seminário Padre Pedro Magnone, São Paulo, Brazil
nozickcjoe@gmail.com / fadacjay@gmail.com
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Have you prayed your rosary today?
Thanks Father. This is so enriching, God bless you with more wisdom.