Introduction

“Man does not live by bread alone, but by every word that comes from the mouth of God” (Deut 8:3). With these words from Deuteronomy, Jesus rejects the evil one’s suggestionto expend all his energy and ability on producing bread. While people require food, oncetheir material needs are satisfied, they become aware of deeper concerns.

Believing that it is possible to satisfy the need for the infinite and the eternal, relyingsolely on the goods and chattels of this world for fulfillment reveals a profound illusion. One can recognize that beauty fades, “for youth and dark hair will not last” (Ecl 11:10). Material goods promise a lasting paradise on earth; yet, there comes a time when they are no longer ours. We understand that it will end this way, yet we naturally continue to entrust the realization of our lives to transient realities.

When we become aware of this world’s transience and question the meaning of ourexistence, engaging in dialogue with the Lord allows us to become real people. Rightly or not, Muslims who do not lift their eyes towards heaven to establish an intimate relationship with God miss out on becoming well-rounded individuals.

The search for food and shelter, the drive to ensure the continuity of our species, and the quest for pleasure are ‘appetites’ we share with animals. It is only when we recognize ourpersonal need for a different kind of sustenance that the unique aspect of being human becomes evident.

Knowing this, the prophet Amos declared: “Days are coming when I will send famine upon the land, not hunger for bread or thirst for water, but for hearing the Word of the Lord”(Am 8:11).

Lent is a privileged time to return to ourselves, nourish ourselves, and allow the divine togrow within us. It is a time to listen to God’s Word– not with superficial, distracted attention, or with fear that the message will penetrate too deeply into our minds and hearts, causing disturbance. Instead, it invites a more profound listening that requires radical changes in thedirection of our lives.

“Your word, O Lord, serves as nourishment for the life you’ve bestowed upon me.”

First Reading: Joel 2:12-18

One of the calamities that ancient people feared most was an invasion of locusts. Driven by the scorching desert wind, they arrived in swarms, destroying every form of vegetation wherever they settled. At the beginning of his book, the prophet Joel vividly describes the consequences of the scourge that struck his homeland: “It has destroyed my vines and ruined my fig trees. It has stripped off their bark and left my branches white. The fields are in ruin … Grieve, O farmers … for the harvest of the field has perished” (Jl 1:7-11).

The biblical passage that introduces us to the Lenten season is set within this context. The Israelites ask: Why has such misfortune befallen us? Is it a punishment, retaliation from God, or His resentment towards us for having forgotten Him?

Misfortunes, like the calamity of locusts, are painful events. They occur but are never sent by the Lord. They cause confusion and distress. However, if these sorrowful moments are approached in the light of the Word of God, they can transform into moments of grace. The prophet guides his people to interpret the calamity that has struck them as a call to conversion. He states that locusts have overrun the land because the goods of this world have consumed you. Welfare, prosperity, abundance, and wealth have become a fatal trap for your faith.

Before introducing the people to the Promised Land, Moses warned them against this dangerous temptation: “When you have eaten and are satisfied, built your comfortable homes, and are living in them; when your livestock have multiplied, your silver and gold are in abundance, and you have an increase of good things of every kind, do not let your heart become proud, and do not forget the Lord your God” (Deut 8:1-14).

Joel invites the Israelites to recognize that they have lost their way in the pursuit of material goods. They have reached a point where they think only about feeling good, becoming rich, seeking luxury, and indulging in revelry. The calamity of locusts demonstratedhow fleeting the wealth they relied on was and how quickly it could be taken from them. Wheat, wine, and oil are valuable, but woe to those who make them the sole purpose oftheir existence.

The experience of Israel offers a lesson for us, who are often misled by false promises of complete happiness derived from worldly possessions. When we revert to the material, treating it as absolute, we inevitably find ourselves feeling isolated, disenchanted, and in despair. Our comrades are in tears, filled with lament and the bitterness of sin.  What are we to do? The heartfelt invitation that the Lord, through his prophet, extended to the Israelites is equally applicable to us: “Return to the Lord, your God with all your heart” (v. 12).

Lent is a time to return to the Father’s house. We come home only when we are assuredof being welcomed by someone who loves us. If we remain stubbornly attached to the familiar image we hold of a God who fits into our plans, of an Almighty who keeps his distance, sets commands and prohibitions, and demands respect. Of a God who is ready to punish, then we will not return to him willingly.

The first conversion of Lent, the most urgent and essential, involves a readjustment and even correction of our attachment to the image of God. Our minds craft this image, yet it isnot derived from the Word of God. The God of the Bible aids us in recovering and healing the wounds inflicted by human sin.

Here’s how the prophet Joel presents Him today: “He is gracious and compassionate, slow to anger, full of kindness, and He relents from sending calamity” (v. 13). Acknowledgingthat God loves us, waits for us, and will provide for our needs is not enough. He will not scold or punish us for our mistakes. We must have the courage to choose to embark on the journey.

Along the road that leads to the Lord, we must recognize the difficulties we will face. Wewill encounter sacrifices, painful losses, and radical choices. For this reason, Lent is also a time of austerity, preparation for renunciation, deprivation, and the removal of all that hinders our steps.

The approach to God will be accompanied—as Joel explains—by a “laceration of the heart,” by “fasting, weeping, and mourning” (v. 12). However, we are not alone on the path of conversion. Next to us are many brothers and sisters who travel the same road, encouraging us with their words and examples. They join us in a “solemn assembly” (vv. 15-16) and, alongside the “ministers of the Lord,” we ask God: “Forgive, O Lord, thy people” (v. 17).

The reading does not report the Lord’s answer to the prayers of His people, but Joel’s prophecy continues: “Fear not, O earth! Exult and rejoice. The threshing floors will be full of grain, and the vats will overflow with new wine and oil. I will compensate you for the years devastated by grasshoppers, mealybugs, crickets, and locusts. You will eat and be satisfied, and you will praise the name of the Lord, your God, who has done wonders for you” (Jl 2:21,24- 26).

Sin has ravaged our lives, leaving us dry and skeletal like the trees of the countryside consumed by locusts. Yet, sin will not have the final word. God’s merciful love will prevail. He will transform the desert into a garden. Lent is a season of hope and joyful expectation;despite our denial, weakness, and hesitation, God will guide our steps toward meeting Him.

Second Reading: 2 Corinthians 5:20—6:2

Conversion is the central theme of Lent. In the First Reading, the call to conversion is expressed in the words: “Return to the Lord with all your heart” (Jl 2:12). For Joel, conversion signifies a return to a better way of life. Those who have strayed onto the wrong path are encouraged to retrace their steps. People who have journeyed to the temples of idols—which for us represent money, success, and pleasure at any cost—should abandon these roads and ‘return’ to God.

Paul addresses the same theme in the Second Reading but uses a different image,speaking of reconciliation. His exhortation is even heartfelt: “Let God reconcile you!” He perceives sin as a disagreement, a state of hostility, and a discrepancy in views and intentionsbetween God and humanity. This hostility must be overcome; restoring harmony is essential.

Paul’s painful experience with the Christians of Corinth, to whom he is writing, evokesthe image of reconciliation. A few months earlier, the Corinthians had grievously offended Paul, even going so far as to expel him from their communities. This was not due to a trivial misunderstanding or disagreement; instead, it was the Gospel message itself—proclaimed by Christ through the mouth of Paul—that had been called into question and dismissed. That’s why the apostle reminds the Corinthians, “We are ambassadors for Christ as if God himself appeals to you through us” (v. 20). It is impossible to reconcile with God without honoring the commitment to his apostles, who are his spokespersons.

Here, we find a valuable indication for our Lenten journey. Reconciliation with God is not attained through purification rites and ascetic practices, but through following the message delivered by God’s ambassadors—the heralds of His Word (Rom 10:14, 17).

In the final part of the reading (6:1-2), paraphrasing a passage from the prophet Isaiah (Is 49:8), Paul emphasizes the urgency of reconciliation with God: “This is the favorable time;this is the day of salvation” (6:2). Lent offers us an opportunity to rectify our relationship with the Lord today, without delay.

Gospel: Matthew 6:1-6,16-18

The good God has instilled in our hearts the need to feel valued and appreciated. Thisserves as a precious motivator for actively participating in our community. Exclusion, lack of recognition, and indifference are seen as forms of marginalization. When others overlook us, we feel like nobodies; it is as if we do not exist. From the genuine joy relayed to us throughothers’ approval, we can descend into the idolatry of our image, frantically seeking visibility at any cost, ultimately becoming slaves to the gaze of others and living in a fantasy world ofmere images, merely showing off.

The first words Jesus shares with us at the beginning of Lent warn us against the danger of acting with conceit (v. 1). If we do not seek people’s admiration, then what must be the goal of our actions?

The Reward. In today’s passage, Jesus emphasizes seven times the reward set aside for those who adhere to his teachings. The concept of reward was a fundamental aspect of pharisaical religiosity: the godly man—the rabbis taught—by observing the commandments and precepts, accumulates merit before God and will be blessed with rewards and well-being. Conversely, the wicked person ‘is indebted’ and will only serve their faults in this life or the next.

This was a theological conviction based on Old Testament texts and shared by all. Rabbi Akiba was one of the most renowned rabbis at the beginning of the second century A.D. He explained it to his disciples: ‘When I see that my master’s wine does not sour, that his linen is free of wrinkles, that his oil does not spoil, and that his honey does not become rancid, I feelsad because he receives all the reward for his good deeds in this world. But when I see him in pain, I am delighted because he is saving the goods that will be delivered to him in the future world.’

Is this how Jesus speaks of reward? The Gospel often mentions the ‘prize’ reserved for the righteous and the ‘punishment’ of the wicked: “The Son of Man will come in the glory of his Father with his holy angels, and he will reward each according to his deeds” (Mt 16:27). He invites us to “store up treasures for yourselves in heaven, where neither moth nor rust destroys, and where thieves do not break in and steal“ (Mt 6:20).

At first glance, this type of reward appears acceptable to us: it aligns well with our understanding of‘ justice.’ However, does it conform to the Gospel? Jesus taught us to give our lives freely and selflessly. Does it then make sense to act solely for a reward? Is doing good merely to accumulate merit not a selfish calculation? Does the religion of merit not reduce God to the level of an accountant?

The reward that Jesus refers to is not a better place or the highest in heaven, but anenhanced capacity to love, a deeper intimacy, and a more apparent resemblance to the Father’s face. The ‘prize’ is the joy of loving selflessly, as God does; it embodies that sense of belonging to His ‘Kingdom.’

We may be sons and daughters of God as infants (1 Peter 2:1) or as individuals who have already made significant progress on the journey toward the unattainable goal: the perfection of the Father who is in heaven (Matthew 5:48). To advance in this maturation at the beginning of Lent, Jesus proposes three ascetical practices: almsgiving, prayer, and fasting. These practices are the pillars of Jewish spirituality, and he presents them once morefrom his perspective.

The first is almsgiving.

In any village in Israel during Jesus’s time, individuals were responsible for collecting and distributing aid to the poor, orphans, widows, and wayfarers. This charitable institution had undeniable merits; however, for many, it often became a chance to show off and boast in public.

During the liturgical celebration of the Sabbath, it was customary to publicly praiseindividuals who made generous donations. They were invited to stand before the assembly and held up as examples for all. They were escorted to a place of honor and asked to sit alongside the rabbis.

Jesus has often witnessed—indeed, with deep unease—these performances and has described those who allow themselves to be placed on stage as ‘hypocrites’ (actors). He was not shocked; he merely felt sorry because, in a moment of vanity, these individuals—even perfect ones—squandered the precious opportunity to do good without seeking recognition, as God does, hidden to such an extent that we can even doubt His existence.

Instead of ‘almsgiving,’ we now refer to concepts like solidarity, sharing, and awarenessof others’ needs. The term ‘alms’ may seem somewhat archaic, but it should be preserved due to its significant etymological meaning. It originates from a Greek root verb that conveysbeing moved, having mercy, and intervening on behalf of those in need, motivated byemotional involvement in people’s struggles. To further enrich our understanding of almsgiving, we can consider the Hebrew term for it, which is called ‘tzedakah’—justice.

For a Jew—and thus for Jesus as well—almsgiving is not merely dropping a few cents from above; instead, it involves restoring justice and recognizing that the goods of this worldbelong to God, not to humans. Whoever takes more must return more to those whom the Father has destined them for.

It is a lie to speak of mine, yours, his, and ours because, “The earth and its fullness belong to the Lord, the world and its inhabitants” (Ps 24:1). People are merely guests invited to His banquet. This is why Jesus advised His disciples to practice justice in secret: “Do not let your left hand know what your right hand is doing” (vv. 3-4).

This self-complacency is misplaced, and the beneficiary should neither feel discomfort nor indebted to those who do good, as he is merely giving back what belongs to the Father in heaven. The Church Fathers understood this truth well. For instance, St. Ambrose advisedthe wealthy: ‘Remember that you do not give what is yours to the poor; you only give back what is due to them.’

The second Lenten practice is prayer.

Today, prayer is in crisis, not because of ill will among the faithful, but due to the difficulty in understanding its value and practice. How should we pray during Lent? Should we recite the prayers we have been taught more frequently?

Jesus advised, “Do not use many words like the pagans do, for they believe that the more they say, the greater their chances of being heard” (Mt 6:7).

We also ask: Why present to God what He already knows? “Your Father knows what you need even before you ask Him” (Mt 6:8). Why seek His intervention if He already desires good for humanity? Can our prayers compel Him to change His plan?

Just like now, there were two types of prayer during Jesus’s time: public and private. Public prayer occurred twice daily in the temple, synagogues, and streets. At nine in the morning and three in the afternoon, while the sacrifice was being offered at the temple, every devout Jew, regardless of location, turned toward Jerusalem and spiritually participated in the rite celebrated there.

Jesus does not condemn this practice; he stays faithful to it but cautions against the danger of ‘losing the reward,’ which means to spoil it or make it ineffective through ostentation.

Then he focuses on another form of prayer: private prayer, the kind that takes place in your room, behind closed doors, in intimacy with the Father ‘who sees in secret.’ This prayer is not merely a repetition of formulas or a list of demands. It is a dialogue with God, not aimed at convincing Him to do our will or fulfill our dreams, but intended to introduce us to His thoughts, internalize His designs, and receive from Him the strength to carry out the tasks assigned to us in building His kingdom.

First and foremost, prayer is listening with an open heart to embrace God’s plans and meet His expectations. It is time-consuming and requires an environment conducive to concentration and meditation.

Jesus knew how to pray and choose suitable places, as the evangelists remind us: “Very early in the morning, before daylight, Jesus went off to a lonely place where he prayed” (Mk 1:35); “And having sent the people away, he went by himself to the hillside to pray” (Mk 6:46); “As for Jesus, he would often withdraw to solitary places to pray” (Lk 5:16); “Jesus spent the whole night in prayer with God” (Lk 6:12).

This prayer always yields its reward: it aligns human thoughts and actions with God’s will.

The third practice is fasting.

It exists in every religion as an expression of mourning and pain. Often accompanied by gestures such as renouncing body care, sleeping on the ground, sprinkling oneself with dust and ash, and wearing sackcloth, it held significant meaning. In Jesus’ time, it was consideredhighly commendable: it served to amend sins, evoke the Lord‘s pity, avert punishment, and ward off calamities. In Israel, it gained such importance that a saying circulated in the Roman Empire: ‘Fasting as a Jew.’ The most pious abstained entirely from food from dawn to dusk, two days a week, specifically on Mondays and Thursdays (Lk 18:12). Every teacher providedclear instructions to his disciples regarding this practice.

Considering this, the minimal importance given to fasting in the New Testament is surprising. In his letters, Paul never discusses it, while Jesus mentions it only twice: once to justify his disciples who do not practice it (Mt 9:14), and the other—found in today’s Gospel—to define the principles of true fasting.

The Christian community understands that they have the bridegroom with them “always,even to the end of this world” (Mt 28:20). Therefore, they do not fast “as do the hypocrites, who put on a gloomy face” (v. 16). For the disciple, fasting carries a radically different meaning: it is not an expression of mourning and grief but rather a joy in the presence ofGod’s Kingdom in the world.

The Christian fast requires “washing your face and making yourself look cheerful.” No effort is exerted; sacrifice should not be noticeable. The fasting Christian is joyful because, through his renunciation, he finds happiness in witnessing the poor enjoy the relief providedby his gift. This fasting differs from that of the Pharisees and aligns with the prophets who have harshly condemned false fasting. They said: It’s enough to call “bowing down one’s head and using sackcloth and ashes” (Is 58:4-5) while oppressing your laborers and striking each other with wicked blows, as fasting for a day is pleasing to the Lord.

This is the fast that is acceptable in God’s eyes: “Breaking the fetters of injustice and unfastening the thongs of the yoke, setting the oppressed free and breaking every yoke. Fast by sharing your bread with the hungry, bringing the homeless into your house, and clothingthose you see naked” (Is 58:6-7). “Render true judgment, be kind and merciful to oneanother. Do not oppress the widow or the orphan, the alien or the poor, and do not plot evil in your heart against each other” (Zec 7:9-10).

Fasting provides these ‘rewards’: it detaches the heart from worldly goods, helps oneforget self-interests, fosters love and sharing, and places one in the Kingdom of God.