18th Sunday in Ordinary Time Year A – August 2, 2026

 

18^th Sunday in Ordinary Time Year A – August 2, 2026

Isaiah 55:1-3; Romans 8:35, 37-39; Matthew 14:13-21

 

Theme: Follow Jesus, Listen to Him, and Feast with Him

A. A Brief Exegetical Analysis of Matthew 14:13-21

 

1. Historical and Literary Contexts

The story of Jesus feeding the five thousand men is found in the Narrative section of the Fourth Book of Matthew’s Gospel, where the evangelist discusses the itinerant Jesus preparing for the Church through his deeds (13:54–17:27). The story about the death of John the Baptist (14:1-12) precedes our Gospel passage, and the account of Jesus walking on the water (14:22-33) follows it.

 

2. Form, Structure, and Movement

This Gospel story features a miracle. The setting in vv. 13-14 functions as an introduction, while the narrator’s comments on the number of people fed in v. 21 serve as a conclusion. The main part of the passage is divided into two sections: first, the disciples and Jesus discuss how to manage the crowds (vv. 15-17), and second, Jesus miraculously feeds the crowds with five loaves and two fish (vv. 18-20).     

 

3.      Detailed Analysis

Vv. 13-14. Upon hearing of the murder of his cousin John the Baptist by Herod (see 14:3-12), Jesus withdraws in a boat to a deserted place, likely to mourn his cousin through private meditation and prayer. The crowds follow him on foot from their towns, disrupting his time of solitude and silence. (He will resume his prayer session after feeding and dismissing the crowd [see 14:22-23]). Jesus feels compassion for them and ministers to them by healing their sick.

Vv. 15-17. Jesus disagrees with his disciples, who suggest dismissing the hungry crowds. They support their choice with three reasons: they are in a deserted place, it is already evening, and with only five loaves and two fish that they have, they cannot feed such a large crowd. Despite the disciples’ arguments, Jesus does not dismiss the crowds.

Vv. 18-20. Jesus orders the crowds to sit on the grass. He takes the five loaves and the two fish, looks up to heaven, says the blessing, breaks the loaves, and gives them to the disciples to distribute to the crowds. The words and actions Jesus uses here correspond to the words and actions over the bread at the Last Supper (see Mt 26:26) and at the Christian Eucharistic celebration. They all ate until they were satisfied, and twelve wicker baskets full of leftover fragments were collected. The number twelve alludes to the twelve tribes of Israel and the concept of universalism. This can be interpreted to mean that all Israelites and all believers are “picked up” for salvation.  

V. 21. The narrator notes that the number of people who ate the miraculous food was five thousand men, excluding women and children. This reflects a Jewish tradition where women and children were not counted in certain social situations, not only due to discrimination but also for protection.   

 

4.      Synthesis

Jesus withdrew to a deserted place, likely seeking solitude for meditation and prayer, mourning the death of his cousin, John the Baptist. However, the crowds followed him, interrupting his private time. Upon seeing them, he felt compassion and ministered to them by healing the sick. While the disciples suggested dismissing the crowds due to a lack of food, Jesus ordered them to sit on the grass. He miraculously fed five thousand men, not counting women and children, by multiplying the disciples' five loaves and two fish. They all ate to their satisfaction. The disciples collected twelve wicker baskets full of leftover fragments. The number twelve, which alludes to the twelve tribes of Israel and the concept of universalism, suggests that all Israelites and all believers are “picked up” to be saved. 

B.     Pastoral Implications

 

1. Liturgical context

In our first reading, God invites the people of Israel to come to him, listen to him, and feast with him without cost. In the Gospel, the crowds follow Jesus, listen to him, and he feeds them. At every Mass we attend, like this one, we follow Jesus, listen to him through the Scripture readings, and he feeds us with his Body and Blood in Holy Communion. In the second reading, Saint Paul says that nothing can separate us from Jesus. This means that the Word of God and Eucharistic Communion, the two parts of the Mass, strengthen our relationship with Jesus, enabling us to face our daily trials without abandoning our faith.

 

2. What the Church Teaches Us Today

During one of the Bible Sharing sessions with the youth, I was touched by two significant observations shared by a little girl with the group. First, she noted that the crowds spent the entire day enjoying their time with Jesus, to the extent that they did not consider their dinner. Second, she mentioned that only those who followed Jesus ate the miraculous food. Those who stayed home that day missed the opportunity to taste this special food. She concluded that it is beneficial to follow Jesus always if we do not want to miss his food.

This little girl’s sharing teaches us several lessons. (1) We should always follow Jesus by attending Mass, especially on Sundays. The crowds did not have cars as we do today. Jesus used a boat to withdraw to a deserted place by himself, and the crowds followed him on foot. We can imagine their determination to reach where Jesus was, regardless of the distance, danger, and suffering that traveling on foot may cause. We are called to imitate these crowds and follow Jesus, especially in the Eucharistic celebrations, no matter what it takes. Let us remember in our prayers all those around the world who do not have transportation but walk long distances on foot to attend church every Sunday.

(2) We should enjoy the time we spend with Jesus at Mass, Bible reading, personal meditation, and other Church activities. The crowd stayed with Jesus for a long time until evening. What surprised our little girl was that this crowd sacrificed their physical hunger (food) to benefit their spiritual hunger (Word of God). Do we often sacrifice our personal needs (time, leisure, etc.) for Jesus? 

(3) This crowd did three things: they followed Jesus, listened to him, and feasted with him by eating the miraculous food that Jesus himself consecrated. These are the three things that God instructed the people of Israel to do in our first reading when he said, “Come to me…Only listen to me, and you shall eat well… Pay attention and come to me that you may have life…” (Is 55:1-3). These three actions (come, listen, and feast) reflect what our Mass is about. At each Eucharistic celebration we attend, we come to Jesus, we listen to him through the Scripture readings, and we feast with him when we receive his Body and Blood in Holy Communion.   

The Word of God and the Eucharistic Meal, the two parts of the Mass, strengthen our relationships with Jesus, enabling us to hold onto our Christian faith amid the daily sufferings we face. Therefore, nothing can separate us from Jesus, as Saint Paul says in our second reading. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator

 

17th Sunday in Ordinary Time Year A – July 26, 2026

 

17th Sunday in Ordinary Time Year A – July 26, 2026

1 Kings 3:5, 7-12; Romans 8:28-30; Matthew 13:44-52

 

Theme: Living Under God’s Reign Should Be Our Unique Priority

A. A Brief Exegetical Analysis of Matthew 13:44-52

 

1. Historical and Literary Contexts

Today’s Gospel is taken from the parable discourse (13:1-53) in the Third Book of Matthew’s Gospel (11:2–13:53). While this Third Book addresses the opposition Jesus faced from Israel, in this parable discourse (13:1-53), Matthew shifts the scene from the disputes between Jesus and the Jewish religious leaders (see 11:2–12:50) to the crowd willing to hear Jesus’ teaching. This parable section includes seven parables, and our pericope discusses the last three: the parables of a treasure buried in a field, a merchant searching for fine pearls, and a net thrown into the sea (13:44-52). Through these parables, Matthew teaches his readers that the kingdom of heaven should be their primary value to seek because eternal condemnation in hell and eternal salvation in heaven are realities. The explanation of the parable of the weeds (13:36-43) immediately precedes our text, while the account of Jesus’ rejection at Nazareth (13:54-58) follows our passage.

 

2. Form, Structure, and Movement

This narrative account, featuring parables, is organized into two movements: Jesus first recounts the last three parables of the section (vv. 44-50) before concluding the entire discourse (vv. 50-52).  

 

3. Detailed Analysis

Vv. 44-50. The parable of a treasure buried in a field and that of a merchant searching for fine pearls share one common theme: single-mindedness as a requirement to possess the kingdom of heaven.^[1] The treasure and fine pearls represent the kingdom of heaven, understood not as the glory at the end of the age but as God’s reign in the present time.^[2] It is about the relationship with God, living under God’s rule. These two parables offer different approaches to discovering God’s reign. In the first parable, the person discovers the treasure unexpectedly. In contrast, the merchant finds the fine pearls he has long desired and persistently sought. The first scenario can refer to the Gentiles and all people who previously did not recognize the value of the kingdom of God. The merchant in the second parable may represent the people of Israel and believers who find God’s reign, which they were aware of and have been seeking.

In both parables, these two individuals choose to sell all their possessions and purchase their precious things. There is a contrast between “selling” and “purchasing.” In selling, the objects sold no longer belong to the sellers; they lose them. In purchasing, the objects belong to the buyers; they earn them. This indicates that both non-believers and believers joyfully decide to give up everything to gain God’s reign, as living in a relationship with God and under his rule becomes their priority.

The parable of a net thrown into the sea and its explanation (vv. 47-50), like the parable of the weeds (see 13:24-30, 36-43), refers to the final judgment at the end of the age. The “good fish” put into buckets allude to the righteous, who will enjoy the glory of eternal life, while the “bad fish” thrown away represent the wicked, who will suffer eternal condemnation in hell at the end of the age.

Vv. 51-52. In his concluding words, Jesus first questions his disciples if they have understood everything he taught them in this series of seven parables (13:1-52). They affirm that they have comprehended. Second, since they now know both Jesus’s teachings (the new) and the Law and Prophets (the old), as interpreted and fulfilled by Jesus, each of them becomes the “head of a household,” like scribes. This means they represent all who will believe in him, and their mission is to teach others what they have learned from Jesus.^[3] 

 

4. Synthesis

Through the parables of a treasure buried in a field and a merchant searching for fine pearls, Matthew aimed to teach his readers that both non-believers and believers should joyfully regard God’s reign as their unique priority over their possessions. Once they discover the kingdom of heaven, they should do everything necessary to live under God’s rule because the final judgment at the end of the age is a reality, as explained by the parable of a net thrown into the sea. Jesus concludes this series of seven parables (13:1-52) by informing his twelve disciples that they are now instructed like scribes and have become representatives of all who will believe in him. Thus, like trained scribes (meaning trained teachers), their mission is to teach people what they have learned from Jesus (the new) and the Law and Prophets (the old) as interpreted and fulfilled by Jesus.

 

B.     Pastoral Implications

 

1. Liturgical context

The Gospel reminds us to consider God’s reign in this present time as our unique priority, just as Solomon did in our first reading. If we do so, we will be counted among the “good fish” (Gospel) and the predestined, justified, and glorified (Second Reading) who will enjoy the glory of the kingdom of heaven at the end of time.

 

2.      What the Church Teach Us Today

The two individuals in our first two parables joyfully decided to sell everything they had to purchase the treasure and fine pearls they needed. There is a contrast between selling and purchasing. In selling, the object sold no longer belongs to us; we lose it. However, in purchasing, the object belongs to us; we earn it. Here, the Holy Mother Church teaches us to consider our relationship with God as our primary priority. Our focus should not be on the blessings (possessions) but on God, the Giver of these blessings. This is what Solomon did in our first reading. 

God commanded Solomon to ask for something. Solomon, who had just ascended to the throne of David, describes himself as “a mere youth” and does not know “how to act” (1 Kings 3:7). The Hebrew word “na’ar,” which means youth or child, denotes a young adult who lacks experience in a job. In our context, it refers to a person who does not have a personal relationship with God. Solomon did not ask God to remove all his enemies from his territory (see the request of the servants to the Master in the parable of the weeds [13:28b]), nor did he ask for riches or power. Instead, he asks for wisdom, which stands for God in the tradition of the Old Testament. King Solomon chose to be in a relationship with God to govern his people more effectively. Let us imitate Solomon and prioritize our communion with God in all that we do.

The parable of the net thrown into the sea confirms the final judgment, eternal salvation in heaven, and eternal condemnation in hell at the end of time. Thus, when we prioritize our relationship with God, we will be counted among the predestined, justified, and glorified, as Saint Paul says in our second reading, who will enjoy the glory of the kingdom of heaven at the end of time.

For the last three Sundays, Jesus has instructed us through a series of seven parables. He now considers each of us as the “scribes” and “head of a household” (Mt 13:51-52). This means we represent Jesus' followers, and our mission is to teach others what we have learned from him so that they, too, may believe in Jesus and prioritize their communion with God. Amen.  

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator

 

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[1] Ian Boxall, “Matthew” in The Jerome Biblical Commentary for the Twenty-First Century, 1200.

[2] Scott Hahn (General Editor), Catholic Bible Dictionary (New York: Doubleday, 2009), 510-511.

[3] NABRE, note to Mt 13:52.

16th Sunday in Ordinary Time A. – July 19, 2026

 

16^th Sunday in Ordinary Time A. – July 19, 2026

Wisdom 12:13, 16-19; Romans 8:26-27; Matthew 13:24-43

 

Theme: Our Local Church is the Visible Manifestation of the Kingdom of Heaven

 

A.    A Brief Exegetical Analysis of Matthew 13:24-43

 

1. Historical and Literary Contexts

Today’s Gospel is taken from the Discourse section (13:1-53) in the Third Book of Matthew’s Gospel (11:2–13:53), which addresses the opposition Jesus faced from Israel. This Discourse section (13:1-53) includes seven parables, and our pericope discusses three of them: the parables of the weeds among the wheat, the mustard seed, and the yeast. In this parable discourse, Matthew shifts the scene from the disputes between Jesus and the Jewish religious leaders, as discussed in the Narrative section (11:2–12:50), to the crowd willing to hear Jesus’ teaching. The parable of the Sower (13:1-23) immediately precedes our text, while the last three parables: a treasure buried in a field, a merchant searching for fine pearls, and a net thrown into the sea (13:44-53), follow our passage.

 

2. Form, Structure, and Movement

This Gospel includes parables and can be divided into two sections. First, Jesus shares the parable of the weeds among the wheat (vv. 24-30) and explains it (vv. 36-43). Second, he presents the parable of the mustard seed and the yeast and explains why he uses parables (vv. 31-35).

 

3. Detailed Analysis

Vv. 24-30 and vv. 36-43 can be interpreted together. Matthew recounts this parable of the weeds among the wheat to answer these questions asked by the Christians of his community: Who is responsible for evil? Why does God allow evildoers to live alongside good people?

The children of the kingdom, believers who follow the way of God, are identified as the good seeds or the wheat. Jesus is the one who sows them in the field, which represents the kingdom of heaven in this world. Here, the “kingdom of heaven” should be understood not as the heavenly life in the world to come but as an anticipated heavenly life that Christians experience here on earth. The children of evil, the evildoers who do not yet follow God’s way, are represented by the bad seeds or weeds. The devil is the one who plants them in the same kingdom of heaven.

Both believers and evildoers grow together, indistinguishable from one another. The harvesters, who are the angels of God, suggest that the Master of the harvest, God, commands them to remove the evildoers from the world. “Pulling up the weeds” is the image of the last judgment at the end of time. God rejects the angels’ suggestion for three reasons. First, it is not time yet. This work will be done at the “harvest time,” the last judgment at the end of time, when Jesus will send his angels to collect the evildoers for eternal condemnation and gather the righteous for eternal salvation (vv. 30, 40-43). Second, it is dangerous to “remove” or condemn them now, as good people may be accidentally “uprooted” or condemned along with the bad ones, since they look the same as they grow together. Third, evil people should not be condemned now because God gives them a second chance to repent.

Vv. 31-35. Through the parables of the mustard seed and the yeast, Matthew addresses the concerns of his contemporaries regarding why the kingdom of heaven is not visibly expanding. Jesus employs hyperbole in these two parables, as the mustard seed is not the smallest of all seeds and does not become the largest of plants; similarly, the yeast mixed with three measures of wheat flour would likely create an enormous amount of bread. Jesus uses exaggeration here to convey that the heavenly kingdom he established has begun small but is growing beyond imagination, eventually becoming a larger Church capable of sheltering and spiritually nourishing all believers who will join it later.

 

4. Synthesis

Matthew recounts the parable of the weeds among the wheat to address the questions posed by the Christians in his community: Who is responsible for evil? Why does God allow evildoers to coexist with good people? He then informs his readers that the Church Jesus founded, serving as the visible manifestation of the kingdom of heaven, comprises both good and bad Christians. The evil individuals should not be expelled from the Christian community because (1) it is not yet time for the final judgment, (2) doing so would be dangerous, as good believers could also be removed alongside the evil ones, and (3) God provides evil Christians with a second chance to repent. In the parables of the mustard seed and the yeast, Matthew resolves his contemporaries' concerns about why the kingdom of heaven is not visibly expanding. He tells them that the Church of Jesus began small but is growing beyond imagination, eventually becoming a larger Church capable of sheltering and spiritually nourishing all believers who will join it later.

 

B.     Pastoral Implications

 

1. Liturgical Context

The author of our first reading tells us that God gives us, his children, a reason to hope as he allows us to repent for our sins. Similarly, in the Gospel, we learn that God does not “uproot” sinners, but instead gives us a second chance to repent. In the second reading, Saint Paul reassures us that the Holy Spirit comes to the aid of our weakness. Therefore, let us begin the work of repentance now, because we do not know the end of time or the day of our death.

 

2. What the Church Teaches Us Today

In the parable of the weeds among the wheat, we see that God allows bad and good Christians (“weeds and wheat”) to grow together in our societies and Church communities until the last judgment at the end of time (the harvest time). Our Holy Mother Church teaches us several lessons here. First, she wants us to know that each local Church remains a manifestation of the kingdom of God, regardless of the presence of some members and leaders who may not be “good Christians” yet. We should not leave the Church or abandon our faith because of the sins and failings of its members and leaders.

Second, while we may wish for God to condemn and remove evil people from our communities, our Holy Mother Church teaches that we should not judge and condemn those who sin against us because it is God who makes the final judgment, not us. Instead, we should give a second chance to those who are like “weeds” to us, just as God always gives us a second chance. Let us be merciful to them as God is merciful to us.

Third, the final judgment at the end of time that determines who goes to hell and who goes to heaven is a reality. The angels will gather all evildoers for eternal condemnation in hell (vv. 41-42). To avoid this eternal condemnation, we should take advantage of the second chances that God gives us and repent. Our first reading tells us that God gives us, his children, reason to hope, as he allows us to repent for our sins (Wisdom 12:19b). When we repent, we will shine like the sun, enjoying eternal salvation in the kingdom of heaven (Mt 13:43).

Through the parables of the mustard seed and the yeast, Matthew addressed his contemporaries' concerns about why the kingdom of heaven was not visibly expanding. This concern also resonates with us, as we continue to witness evils in this world, and many Christians are leaving the Church despite the mission work undertaken by Christians. There are two key lessons to learn from these parables. First, we should recognize that the Church of Jesus, which began small, is growing beyond our imagination. Therefore, we should not become discouraged if we do not perceive, with our physical eyes, the manifestation of the kingdom of heaven in our lives.

Second, the presence of evil today is a call for us to continue working harder in our mission to implement the kingdom of heaven where we live. Through the parable of the mustard seed, we are called to transform our local Church communities and families into “a larger bush,” capable of sheltering the people of God. The parable of yeast reminds us that just as yeast leavens the dough, the Word of God “leavens” us, and we become an enormous amount of “spiritual bread” to feed the people of God spiritually wherever we live.

To fulfill this goal, we should undertake three key missions: (1) Among us, the active Church members, we should strengthen our relationships with God and with one another. (2) We are called to minister to the faithful who have left the Church, encouraging them to return. (3) Our mission is also to reach out to new members and invite them to join us. In our second reading, Saint Paul reassures us of the assistance of the Holy Spirit in this triple mission. Amen.  

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator

 

15th Sunday in Ordinary Time A. – July 12, 2026

 

15th Sunday in Ordinary Time A. – July 12, 2026

Isaiah 55:10-11; Romans 8:18-23; Matthew 13:1-23

 

Theme: Christians Should Be Like the Rich Soils that Bear Good Fruits

A. A Brief Exegetical Analysis of Matthew 13:1-23

 

1. Historical and Literary Contexts

Today’s Gospel comes from the Discourse section (13:1-53) in the Third Book of Matthew’s Gospel (11:2–13:53), which addresses the opposition Jesus faced from Israel. This Discourse section (13:1-53) includes seven parables, and our pericope discusses the first one: the Parable of the Sower. Here, Matthew shifts the scene from the disputes between Jesus and the Jewish religious leaders to the crowd willing to hear Jesus’ teaching. Jesus’ declaration about his true family in 12:46-50 immediately precedes our text, while the parable of the weeds among the wheat (13:24-30) follows our passage.

 

2.      Form, Structure, and Movement

This Gospel text presents a narrative account featuring a parable. It is divided into three movements: Jesus first recounts the parable (vv. 1-9), then states its purpose (vv. 10-17), and finally explains it (vv. 18-23).

 

3.      Detailed Analysis

Vv. 1-9. God or Jesus teaches the Word of God (the seed) to “all four types of soil,” representing everyone indiscriminately, regardless of their potential to accept it. The purpose is for everyone to bear fruit, echoing Is 55:10-11, where God declares that his Word, which goes forth from his mouth, shall not return to him empty.

Vv. 10-17. The disciples are concerned about why Jesus teaches the crowds in parables, knowing that they are not prepared to explore the meanings of these parables on their own. In his response in vv. 11-12, Jesus contrasts the lack of understanding of his parables with the willingness to believe that the kingdom of heaven has become present in him. He indicates that God grants further understanding to believers while taking away the mysteries of the kingdom of heaven from those who are unwilling to accept Jesus.^[1]

Quoting Is 6:9-10, Jesus affirms that Isaiah’s prophecy is fulfilled here. He speaks to them in parables because they had previously heard his teachings and witnessed his miracles, yet still did not believe in him (vv. 13-14). Unlike the crowds, the disciples are blessed and privileged as they hear the Word of God that Jesus teaches them and see his miracles with a readiness to believe in him (vv. 16-17).

Vv. 18-23. Jesus’ explanation of the parable can be understood in light of the early Christians’ experiences of persecution, tribulation, and worldliness. He categorizes the hearers of God’s Word into four groups to explain why some people do not “bear fruit” while others do. The focus is on the responsibility of the hearers. (1) The “path” represents those who do not bear fruit because they hear the Word of God but do not accept it, as they are unwilling to understand it. As a result, the devil (birds) removes it from their hearts. (2) The “rocky ground” refers to those who joyfully receive the Word of God they hear, but only for a while, since they fail to live out what this Word teaches them amid persecution and tribulation. (3) The “thorns” represent those who do not bear fruit because they allow the lure of riches and worldly anxiety to choke the Word of God they hear. (4) The “rich soil” indicates the believers who bear much fruit because they understand and observe the Word of God, even amid trials, worries, and the temptation of worldly riches.

 

4.      Synthesis

Jesus teaches these crowds in parables because they are unwilling to believe in him, despite all the teachings and miracles they have previously witnessed. God withholds knowledge of the mysteries of the kingdom of heaven from those who do not believe and grants it to those who do. The first three categories of soil represent the hearers who do not produce fruit because (1) they are unwilling to understand the Word of God that Jesus teaches them; (2) when facing persecution and tribulation, they fail to observe what the Word teaches them; and (3) they allow worldly anxiety and the seduction of riches to choke the Word of God they hear. The fourth category, the good soil, represents those who respond to the Word of God they hear and produce abundant fruit. 

 

B.     Pastoral Implications

 

1. Liturgical Context

The first reading tells us that the Word of God we hear should not return to God empty, but should produce fruit. In the Gospel, through the Parable of the Sower, Jesus teaches us that God, who “sows” his Word in our hearts, expects us to bear abundant fruit. Our daily suffering should not prevent us from accomplishing this goal because, as Saint Paul exhorts us in our second reading, the suffering of this world is nothing compared to the glory we will share in heaven.

 

2. What the Church Teaches Us Today

(1) We resemble the first type of soil, the “path,” when we fail to make an effort to understand the Word of God we read and listen to. The lack of understanding allows the devil to steal it from our hearts. The focus here is on our responsibility to find ways that help us comprehend the Scriptures, especially those we meditate on in the liturgy of the Mass. The first way is to love the Word of God. In this Gospel, Jesus addressed the people who deliberately rejected the Word he preached to them. Similarly, today, many Christians do not understand the Bible because they intentionally choose not to love it. If we love the Word of God, we will comprehend it.

The second way is to make ourselves available to God. Many Christians have given up on Jesus to spend time with their friends, manage their businesses, and enjoy their hobbies. They do not devote enough time to God, as they squeeze their schedules to find a little space for him. It should not be like that. God must be our priority because twenty-four hours a day and seven days a week belong to him. We must spend sufficient time with our Lord during Mass and spiritual activities to allow God’s Word to grow in our hearts and produce fruit. The more we spend time with God, the better we understand his Word.

The third way is to read, study, share, and pray with the Word of God either individually or communally, particularly by using my Bible Study Workbook: The Divine Word: The Liturgical Weekly Bible Study on the Sunday Mass readings, and by attending my Bible Study that I teach virtually every Monday. This practice helps us become familiar with Sunday’s Scripture readings before attending Mass. When we follow all these approaches, we will comprehend the Word of God more deeply, and the devil cannot steal it from our hearts. It is our responsibility to do everything necessary to understand God’s Word. 

(2) Our hearts are like the “rocky ground” and do not bear fruit when we joyfully receive the Word of God, but only for a short time. When people mock, discourage, and persecute us, we abandon Jesus and his mission. Our Holy Mother Church encourages us not to fear anyone or anything that tries to prevent us from serving our God in our Church, families, and wherever we live.

(3) We act like the “soil with thorns” and do not bear fruit when we allow the lure of riches and worldly anxieties to choke our enthusiasm, dedication, and determination to serve God through his Church and people. Worries and the lure of riches arise when we do not accept suffering as part of our Christian lives. Our Christian faith tells us that there is no resurrection without the cross. Jesus, who sows the Word of God in our hearts and expects us to bear good fruits, knows the “thorns” of our lives very well. That is why, in last Sunday’s Gospel, he invited all of us who labor and are burdened to come to him and find rest in him (Mt 11:25). Let us face our sufferings with courage, faith, and hope because we believe that, as Saint Paul exhorts us in our second reading, “The sufferings of this present time are nothing compared with the glory to be revealed for us” (Rm 8:18).

(4) We are like the “rich soil” and bear abundant fruit when we understand the Word of God and observe it, despite our daily suffering and persecution. In our first reading, Prophet Isaiah reminds us that the Word of God is like rain and snow that come down and do not return until they have watered the earth, making it fertile and fruitful (Is 55:10-11). This means that the Word of God we hear and listen to at each Mass we attend, at home, or in Bible Study sessions should not return to God empty. Instead, God expects us to allow his Word to transform us so that, in turn, we transform this world through the abundant fruits of love, justice, peace, and hope that we should produce in our Church, families, and wherever we live.

Let us seek God’s grace in this celebration of the Eucharist so that our hearts become not like the “path,” “rocky ground,” or “thorns,” but like the “rich soil.” Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator

 

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[1] NABRE, note to Mt 13:12.

14th Sunday in Ordinary Time A – July 5, 2026

 

14^th Sunday in Ordinary Time A – July 5, 2026

Zechariah 9:9-10; Romans 8:9, 11-13; Matthew 11:25-30

 

Theme: “Come to Me, All You who Labor and Are Burdened, and I Will Give You Rest”

 

A Brief Exegetical Analysis of Matthew 11:25-30

 

1.      Historical and Literary Contexts

Matthew told his readers in chapter 10 that Jesus sent his disciples on a mission with instructions, but after that, he did not recount their return or the success of their mission, as Mark and Luke did. Instead, in the section from 11:2–12:50, from which our text is taken, he focuses on how the people negatively responded to Jesus’ mission. Immediately before our pericope, Jesus reproached the towns of Chorazin, Bethsaida, and Capernaum for not repenting, despite all the mighty deeds Jesus had accomplished in their midst (11:20-24). In the story that immediately follows our passage, he recounts the controversy that arose between Jesus and the Pharisees regarding Jesus’ disciples picking grain on the Sabbath (12:1-8). 

 

2.      Form, Structure, and Movement

This Gospel text is structured into two movements. The first movement (vv. 25-27) is Jesus’ prayer to God, and the second (vv. 28-30) is a narrative in which Jesus invites all who are willing to accept God’s Word to come to him.

 

3.      Detailed Analysis

Vv. 25-27. In his prayer, Jesus begins by praising God, mentioning one reason for his praise: “For although you have hidden these things from the wise and the learned, you have revealed them to the childlike.” (V. 25, NABRE). The wise and learned represent the arrogant, particularly the Pharisees and Scribes, who are unwilling to believe in Jesus. The childlike refers to the humble Jews open to accepting Jesus’ preaching. “These things” stand for Jesus’ teachings and mighty deeds. Jesus then indicates that belief in him depends on God’s revelation. The Father reveals “these things” not to the arrogant “wise and learned” but to the humble “childlike” who are willing to receive them. He concludes his prayer by mentioning his intimate relationship with the Father and expressing his desire to reveal the Father to anyone who is willing.

Vv. 28-30. The Scribes and Pharisees complicated the interpretation of the Mosaic laws and forced ordinary Jews to obey them strictly, while they themselves did not. These laws and their interpretations, which Jesus identified as “yoke,” became a burden for the ordinary people. Jesus then invites these ordinary Jews who labor and are burdened by the “yoke” that the Scribes and Pharisees impose on them to come to him. He promises to give them rest. They will find rest when they agree to take the “yoke” of obedience to his Word that he suggests to them. To take Jesus’ yoke implies learning from him. Jesus describes himself as meek and humble of heart; his yoke, meaning his teaching, is easy, and his burden (obeying his teaching) is light.

 

4.      Synthesis

In this passage, Matthew recounts Jesus’ reaction to the people of Israel who refused to believe in him in two parts. First, Jesus prayed to his Father God, praising him because God revealed Jesus’ teachings and mighty deeds not to the arrogant, like the Pharisees and Scribes, who were unwilling to accept him, but to the humble Israelites open to believing in him. Jesus and the Father know each other perfectly. Jesus wishes to reveal the Father to anyone willing. Second, Jesus turned to the ordinary Israelites whom the Scribes and Pharisees burdened with their complicated interpretations of the law. In place of this yoke of the law, Jesus suggested they take his easy yoke and light burden, which includes obeying his Word and learning from him because he is meek and humble of heart.

 

B. Pastoral Implications

 

1.      Liturgical Context

In our first reading, the prophet Zachariah calls the oppressed Israelites and us today to shout for joy because our king and savior, who will banish the warriors’ bow and proclaim peace to the nations, is coming to us. This prophecy is fulfilled with Jesus, who, in the Gospel, invites the same oppressed Israelites and us who labor and are burdened to go to him and find rest under his dominion. This invitation from Jesus entails our firm decision to leave sins behind and begin living according to the Spirit, as Saint Paul tells us in our second reading.

 

2.      What the Church Teaches Us Today 

This world burdens us with all the suffering we endure, and the devil burdens us with sinful lives. To find rest physically and spiritually, Jesus invites us to go to him, take his “yoke” upon us, and learn from him. The “yoke” represents his teaching. He reassures us that his “yoke” is easy to carry, his burden light, and he himself is meek and humble of heart (Mt 11:28-30). Jesus’ invitation is principally to come to him at the Eucharistic celebration, where we learn from him through Scripture readings and receive his Body and Blood in Holy Communion. The expression “to take Jesus’s yoke” means to follow God’s commandments and the Church’s teachings. To use Saint Paul’s words from our second reading, to take Jesus’ yoke is to live according to the Spirit but not the flesh (Rm 8:9). This is a call for conversion to new life with Christ. Jesus reassures us that his yoke is easy and his burden light (Mt 11:29-30), meaning that obeying God’s Word and the Church’s teachings is easier than obeying the devil. Let us always rejoice whenever we come to Jesus at Mass, as the prophet Zechariah exhorts us in our first reading.

This first reading is the second oracle in the second section (Zech 9-11) of the book of Zechariah. In the first oracle, Zechariah describes how God, the great warrior, will protect the people of Israel. God will set up his home in Jerusalem, in the Temple, and establish his garrison there. This is not because the Israelites have earned God’s protection but because God has seen their affliction. In the second oracle (our first reading), God, through the prophet Zechariah, asks the people of Israel to rejoice because “See, your king shall come to you.” This king is “a just savior, meek, and riding on an ass, on a colt, the foal of an ass.” (V. 9). His mission will be to banish the chariot from Ephraim and the horse from Jerusalem. He shall proclaim peace to the nations and will have dominion over all the peoples of the world (v. 10). The Church associates Zechariah’s prophecy with Jesus. God sent his only Son to initiate the heavenly kingdom on earth. Jesus came to banish the “chariot" and “horse” from God’s people, which means he came to set us free from the dominion of sin. We are called to rejoice heartily and shout for joy because Jesus came to give us rest in his kingdom, as Matthew says in our Gospel.

As we accept Jesus and live under his dominion, we should know that prayer is the spiritual food that keeps us connected to Christ. In the first part of our Gospel, we see Jesus praising his Father in prayer (v. 25a). Our responsorial psalm also reminds us to praise God: “I will praise your name forever, my king and my God.” The best moment to praise our Lord as a Church community is at Mass. That is why we should not miss Sunday Masses.

 In his prayer, Jesus also stresses his intimate relationship with God and his role as the one who reveals his Father God to us. “No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son wishes to reveal him.” (V. 27). Jesus continues to reveal God to us in the celebration of the Eucharist, the Scriptures, and the works of mercy. The more we attend Mass regularly, listen to and read the Word of God, attend Bible Study, and practice the works of mercy, the more we come to know who God is. To achieve this, our Gospel urges us to act as the “little ones” but not as the “wise” and “learned” (v. 25b). In biblical language, the “little ones’ refer to those who are humble and simple of heart, willing to listen to and accept the Word of God. The “wise” and “learned” refer to those who are self-sufficient and unwilling to listen to God’s Word.

May the liturgy of this Mass inspire us to respond positively and wholeheartedly to Jesus’ invitation to come to him by attending Masses and other Church activities, obeying God’s Word and the Church’s teachings, and living not in the flesh but in the Spirit. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator