Easter Sunday of the Resurrection of the Lord, Year A - April 5, 2026

 

Easter Sunday of the Resurrection of the Lord, Year A - April 5, 2026

Acts 10:34a, 37-43; Colossians 3:1-4; John 20:1-9

 

Theme: The Mystery of the Empty Tomb: “He Saw, and He Believed”

 

1. A Brief Exegetical Analysis of John 20:1-9

 

1.      Historical and Literary Contexts

The evangelist placed this story about the Empty Tomb immediately after the accounts of Jesus’ crucifixion and burial (19:17-42) and before a series of stories detailing Jesus’ appearances (20:11-29). Before announcing Jesus’ resurrection through these appearances, the sacred author wanted his readers to first consider some facts proving the resurrection of Jesus. The evidence that Peter and the “other disciple” found in the tomb, including the empty tomb, the burial clothes, and the cloth that covered Jesus’ head, which was rolled up in a separate place, serves as sufficient proof that Jesus has truly risen.

 

2.      Form, Structure, and Movement

The Gospel passage is a narrative story structured in two parts: Mary Magdala experiences the rolled stone at the tomb’s entrance (vv. 1-2), and Peter and the “other disciple” experience the empty tomb (vv. 3-9). 

 

3.      Detailed Analysis

Vv. 1-2. Mary of Magdala goes alone to visit Jesus’ tomb (Matthew states there were two women [Mt 28:1], while Mark and Luke mention three women [Mk 16:1; Lk 24:1, 10]). It was on the “first day of the week,” Sabbath (Sunday for Christians), a day after the Jewish Passover. Regarding the time, the four Gospels do not agree. Matthew describes this time as “dawning” (Mt 28:1), according to Mark, the sun had risen (Mk 16:1), and for Luke, it was at daybreak (Lk 24:1). John states that it was early in the morning when it was still dark. He emphasizes “darkness” here because throughout his Gospel, he contrasts darkness with light in various contexts. Here, the “darkness” symbolizes the absence of faith in Jesus’ Resurrection. Thus, Mary of Magdala came to the tomb early in the morning, still not believing in Jesus’ Resurrection. She finds the heavy stone that covered the entrance to the tomb removed, but she does not go in. Her spontaneous reaction is to run back home and report to Simon and the “other disciple whom Jesus loved.” (Most biblical scholars think that this “other disciple whom Jesus loved” is the apostle John, son of Zebedee. However, they have debated the authorship of the Johannine books, including the Gospel of John, the three Epistles of John, and the Book of Revelation.) In her report, she does not mention the Resurrection because her faith in Jesus’ Resurrection is still in “darkness.” She states that the Lord has been taken from the tomb by an unnamed plural pronoun, “they.” Additionally, she uses another plural pronoun, “we,” in her subsequent statement, “we don’t know where they put him.” With the plural pronoun “we,” it remains unclear whether she refers to Peter and the “other disciple” or perhaps to another woman (or women) who were with her but not mentioned in v. 1. By using “we,” Mary of Magdala includes others in her “darkness of faith.”

Vv. 3-9. The narrator contrasts two directions of running: Mary of Magdala ran from the tomb (v. 2), while Peter and the other disciple (the one Jesus loved the most) ran toward the tomb (vv. 3-4). The “other disciple” runs faster than Peter. This may indicate his love for Jesus, which is a response to Jesus’ love for him, making his faith run faster. Alternatively, it could be attributed to his younger age compared to Peter, enabling him to run faster than Peter.

This “other disciple” is the first to arrive at the tomb, but he waits for Peter to enter before him because he respects Peter’s leadership. Both disciples see the same evidence (the burial clothes and the cloth that had covered his head rolled up in a separate place), but the narrator mentions only the “other disciple” who believes; he says nothing about whether Peter believes or not. The narrator comments in v. 9, “For they did not yet understand the scripture that he had to rise from the dead.” Does this comment contrast understanding and believing, reason and faith? Which one comes first, believing (faith) or understanding (reason)? Reading v. 8 in parallel with v. 9, we find that the “other disciple” believed before he understood the Scriptures. He first used his faith in Jesus before he could intellectually figure out how Jesus’ Resurrection could be possible.

 

4.      Synthesis

On the Sabbath day, after the Jewish Passover feast, Mary of Magdala went to the tomb alone early in the morning while it was still dark, indicating her lack of faith in Jesus’ Resurrection. Upon realizing that the stone covering the tomb had been removed, she did not experience the empty tomb since she did not enter it. Instead, she ran back home and announced to the disciples that Jesus’ body had been taken from the tomb by an unknown plural pronoun, “they.” She employed another plural pronoun, “we,” associating others with her lack of faith when she said, “[And] we don’t know where they put him.” By using this plural pronoun “we,” perhaps she included Peter and this other disciple or another woman (or other women) who may have been with her at the tomb but were not mentioned in v. 1. The two disciples ran toward the tomb. The “other disciple” ran faster than Peter (perhaps because of his great love for Jesus or his young age) and arrived first, but he let Peter enter the tomb before him, possibly out of respect for Peter’s leadership. They both saw the same evidence of the empty tomb: the burial clothes and the cloth that had covered Jesus’ head rolled up in a separate place. The “other disciple” believed even before understanding, but the narrator said nothing about Peter, whether he believed or not. 

 

2. Pastoral Implications

 

1.      Liturgical Context

Today’s Scripture readings testify that our Lord has risen and is alive. The Gospel recounts Peter and the “other disciple’s” experience at the empty tomb. In the first reading, Peter summarizes Jesus’ life and calls us to believe in Jesus’ Resurrection in order to receive forgiveness of sins through Jesus’ name. Since we are now raised with Christ and beginning a new life with him, Saint Paul, in our second reading, urges us to seek and focus on what is above, not on what is on earth.

 

2.      What the Church Teaches Us Today

Mary of Magdala did not allow the “darkness” of her lack of faith in Jesus’ Resurrection, along with the darkness of fear, doubt, worries, and uncertainties, to prevent her from visiting her Lord Jesus. Her love for Jesus was greater than the “darkness” of her life. Likewise, we cannot let the dark moments of our lives prevent us from coming to Jesus, especially for Sunday Masses. Instead, let us use the love that Jesus has for us and our love for him to motivate us and enhance our faith in his Resurrection, believing even before we try to understand it, just as the “other disciple” did in our Gospel.

Since we have experienced the empty tomb and believed in Jesus’ Resurrection, our Holy Mother Church now asks us to share our personal experiences of Jesus’ Resurrection with our brothers and sisters, as Peter did in our first reading. Understanding the context of our first reading is essential for comprehension. Our first reading is a speech attributed to Peter during his visit to the home of a Roman Centurion named Cornelius (see Acts 10:34-43). This Gentile, Cornelius, was a generous supporter of the Jewish community in Caesarea. One day, while praying, he had a vision and was instructed to invite Peter to his home (10:1-8). Peter also had a vision while praying. In that vision, God told him to cancel specific food prohibitions that kept Jews and Gentiles separated from one another. It is important to note that these prohibitions prevented Jews and Gentiles from entering each other’s homes (10:9-16). The Spirit of God instructed Peter to go to the home of the Gentile Cornelius (10:17-23). Therefore, Peter, a Jew, entered the home of Cornelius, a Gentile, and engaged with many other Gentiles present, including Cornelius’s household, relatives, and friends. The first thing Peter did was acknowledge in their presence that Jews (including himself) were not supposed to associate with or visit Gentiles. However, in the vision, God revealed to him that no human being is to be considered “profane or unclean.” Thus, Peter broke the tradition that kept Jews and Gentiles apart (10:24-29). In turn, Cornelius explained his vision to Peter and the reason he invited him (vv. 30-33). Our first reading story continues from here.

Peter delivers his testimony to the Gentiles and to each of us about the central mystery of the Christian faith. The first words of Peter’s speech are found in vv. 34b-35, which the lectionary omitted from our first reading passage. In these words, Peter encourages unity between Gentiles and Jews, as well as between us and our fellow parishioners, family members, and everyone else. He says, “In truth, I see that God shows no partiality. Rather, in every nation whoever fears him and acts uprightly is acceptable to him.” (10:34b-35). The message of the Resurrection of Christ that we bring to our brothers and sisters should be one of unity, not division. The new life that the Risen Lord offers us is a life of togetherness. Let us break down all barriers of division that separate us from one another and start a new life of unity with Christ. Peter continues his speech by summarizing Jesus’ life, death, and resurrection. Jesus went about doing good and healing all the oppressed people. He was crucified and raised by God. He appeared to the apostles as the witnesses chosen by God in advance. Jesus commissioned them to preach and testify that he is the one God appointed as judge of the living and the dead. Those who believe in Jesus will receive forgiveness of sins through his name (vv. 37-43). Here, our Holy Mother Church reminds us that we, Christians, are the successors of the apostles who witnessed Jesus’ events. As he did with his apostles, Jesus commissions us today to go wherever we live, teach the people, and testify about the mystery of the Empty Tomb. Jesus is risen; he is alive, and everyone who believes in his resurrection obtains forgiveness of sins. This is what Saint Paul means when he invites us, who are raised with Christ, to seek not what is on earth but what is above, where Christ is seated at the right hand of God (Col 3:1-3). Let us bring the message of hope from Jesus’ Resurrection to everyone, especially those who are desperate.

May the mystery of the Empty Tomb that we celebrate in this liturgy fill our hearts with the joy of Jesus’ Resurrection. Amen.

Happy Easter!

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church in Jackson, MS &

SVD-USS Biblical Apostolate Coordinator

 

2nd Sunday of Easter & Divine Mercy Sunday, Year A - April 12, 2026

 

2^nd Sunday of Easter & Divine Mercy Sunday, Year A - April 12, 2026

Acts 2:42-47; 1 Peter 1:3-9; John 20:19-31

 

Theme: “Whose Sins You Forgive are Forgiven Them”

 

1. A Brief Exegetical Analysis of John 20:19-31

 

1. Historical and Literary Contexts

This Gospel narrates Jesus’ two appearances to his disciples, with Thomas absent at the first and present at the second. The context of this text is to testify to Jesus’ Resurrection and signify the conclusion of his earthly life and the beginning of the Church age. Before this text, the author had already shared the stories of the Empty Tomb (20:1-10) and Jesus’ Appearance to Mary of Magdala (20:11-18). Immediately following our Gospel passage is the Epilogue, in which the evangelist recounts the story of Jesus’ Appearance to the Seven Disciples in Galilee (21:1-25).

 

2. Form, Structure, and Movement

The Gospel text presents a narrative account structured into three movements. In the first movement (vv. 19-23), Jesus appears to his disciples while Thomas is absent. The second movement (vv. 24-29) recounts Jesus’ second appearance to his disciples, this time with Thomas present. The third movement (vv. 30-31) serves as the initial conclusion of the entire book.

 

3. Detailed Analysis

Vv. 19-23. “On the evening of that first day of the week” is the evening of the Sabbath day (Sunday for the Christians). The ten disciples (minus Judas and Thomas) were in one locked room, presumably in Jerusalem, out of fear of the Jews. They feel as if they have wasted three years following Jesus, who is now dead, and everything seems finished. Furthermore, they are experiencing great fear and confusion because they believe that the people who crucified their Master Jesus are also looking for them to crucify them. Amid this disappointment and anxiety, Jesus appears and stands in their midst. Jesus’s resurrected body enters the room without opening the locked doors.

Jesus does five things here. (1) He wishes them “peace.” This peace differs from the ordinary peace the Jews use to greet each other. It echoes Jn 14:27: “Peace I leave with you; my peace I give to you. Not as the world gives do I give it to you.” (NABRE). Jesus knows their fear, so he starts by filling their hearts and minds with the peace of the resurrection, which revives their hope, courage, confidence, and faith in him. (2) Jesus shows them his hands and sides as evidence that he is alive. Luke speaks of “hands and feet” based on Ps 22:17 (see Lk 24:39-40). The fearful disciples rejoice now because the living Lord is among them. (3) He sends them on a mission just as his Father God sent him. This means the disciples are commissioned to continue Jesus’ mission. (4) He fills them with the Holy Spirit by breathing on them. This recalls the story of creation in the book of Genesis when God created the first human being. Adam was not a living being until God breathed the breath of life into his nostrils (see Gn. 2:7). By using his breath to give the Holy Spirit to his disciples, Jesus recreates them. (5) He empowers them with the authority to forgive and retain sins. Previously, this faculty was reserved for Jesus alone. Here, he shares it with his disciples.

Vv. 24-29. Thomas conditions his belief on physical proof: to see the marks of the nails on Jesus’ hands and to touch Jesus’ side and nail marks (vv. 24-25). When Jesus appears to them for the second time, he provides Thomas with the proof he requested and exhorts him to believe. The narrator does not disclose whether Thomas touched Jesus’ hand and side; he only mentions Thomas’s profession of faith, referring to Jesus as “My Lord and my God.” Jesus’ declaration in v. 29 is a beatitude for future generations who will not see him physically but will believe in him and his Resurrection.

Vv. 30-31. These two verses form the first conclusion of the Gospel of John. The evangelist affirms that his book contains only a few of the many signs (miracles) Jesus performed in the presence of his disciples. He reveals the purpose of writing his Gospel: to have his readers “come to believe” (or continue to believe) that Jesus is the Messiah, the Son of God. Through this belief, the readers will have life in Jesus’ name. 

 

4. Synthesis

Jesus appeared to his fearful disciples two times, entering the room without opening the locked doors and wishing them peace three times. In the first appearance, when Thomas was absent, Jesus showed them the marks on his hands and side as physical evidence that he was alive. The disciples rejoiced at seeing him. Then, he commissioned them to continue the same mission his Father had given him. He filled them with the Holy Spirit by breathing on them, which recreated them. He finally empowered them with the authority to forgive and return people’s sins. Thomas, who missed Jesus’ first appearance, requested physical evidence (to see and touch Jesus’ nail marks and side) before he could believe in Jesus' Resurrection. When Jesus appeared to them for the second time with Thomas present, he provided Thomas with the physical proof he requested. Thomas believed by professing his faith in Jesus: “My Lord and my God.” Then, Jesus, referring to future generations, called “blessed” all those who would believe in him without seeing him physically. The narrator concludes his whole book by affirming that he did not write down all the signs (miracles) Jesus performed in the presence of his disciples. The purpose of the few signs he wrote was to help his readers come to believe (or continue to believe) that Jesus is the Messiah, the Son of God, and through this belief, his readers have life in Jesus’ name.

 

2. Pastoral Implications

 

1.      Liturgical Context

Since the year 2000, the Church has designated the Second Sunday of Easter as “Divine Mercy Sunday.” The background of the Feast of Divine Mercy centers on a devotion stemming from the private revelations of Saint Faustina Kowalska. To make these private revelations official, Pope John Paul II, in 2002, added “Plenary Indulgence” to Divine Mercy Sunday. “Plenary Indulgence” is a complete pardon that Jesus grants to us, as he revealed to Saint Faustina, “I want to grant a complete pardon to the souls that will go to Confession and receive Holy Communion on the Feast of My Mercy.” (Diary 1109). In the liturgy of this Mass, the Church invites us to contemplate our Risen Lord as the Ambassador of Mercy. Through Jesus’ Resurrection, we have peace and forgiveness of sins; we are re-created, filled with the Holy Spirit, and commissioned to continue his mission wherever we live (Gospel). Thus, we are called to devote ourselves to attending Mass regularly and to communal life (First Reading) as we hope for an imperishable, undefiled, and unfading inheritance kept in heaven for us (Second Reading). 

 

2.      What the Church Teaches Us Today

Jesus appears to his frightened disciples amid their fear, disappointment, and confusion, without opening the doors of the room they have locked themselves in. Many of us today are going through similar crises. Anxieties, worries, and numerous sufferings that we face daily create fear and force us to close ourselves off in our minds. The way Jesus stands before his fearful disciples, he and his mercy also stand before us today. He first wishes us peace because he knows our anxieties very well. This is not the regular peace we use to greet each other. Instead, it is the peace of the Resurrection. It resurrects the hope, confidence, and courage that we lost because of the fear caused by the sufferings of this world. The disciples rejoiced in seeing the Resurrected Lord. Let us also rejoice because our Lord is alive.

Jesus’ Resurrection entails a mission. Our Risen Lord sends his disciples and us on a mission as his Father has sent him. This means he calls us to continue the mission he started. In our mission, we will not work alone. Jesus fills us with the Holy Spirit, who will assist us. We receive this Holy Spirit through the breath of Jesus, recalling the story of creation in the book of Genesis when God created Adam. This first human was not yet a living being until God breathed into his nostrils the breath of life (see Gn. 2:7). By breathing on us on this Divine Mercy Sunday, Jesus recreates us. We have a new life, a life of the Resurrection. Let us go out on the mission, lay and ordained ministers, each with our specific calling. This mission consists of assisting our fellow humans, especially those who still isolate themselves due to fears caused by the suffering they endure. As Jesus asked Thomas to touch the marks on his hands and side as evidence that he is alive, he invites us today to touch and feel the marks on our fellow humans who suffer and assist them. Let us share the peace of the Resurrection that Jesus has given us with them and encourage them to join us in the Church. Together, we devote ourselves to the teaching of the Church, communal life, and regularly attending Mass as the early Christians did in our first reading. Let us exhort them and ourselves to continue hoping for the eternal salvation of our souls despite suffering, as Saint Peter teaches us in our second reading.  

Jesus’ mission is also to forgive the sins of the people of God, the power that Jesus gives to the Church through the ordained ministers: “Whose sins you forgive are forgiven them, and whose sins you retain are retained” (Jn 20:23). Let us encourage our brothers and sisters, including ourselves, to regularly use this wonderful Sacrament of Confession.

We seek three things when we go to confession: forgiveness of our sins, reconciliation with God and the fellow humans we have offended, and the healing of the spiritual, emotional, or psychological wounds that sin causes. First, in confession, we implore Jesus to forgive our sins. Just as we go to our shower rooms to clean our bodies of any dirt, we need to approach the confessional room to take a spiritual shower and cleanse our souls of any sins. On the day of our baptism, we wore a white garment and received a lit candle. We were told to keep this white garment (which represents our souls) unstained and to keep our souls' lamps always lit until our Lord Jesus returns. To achieve this, we should frequently use the sacrament of confession to ensure we are ready to welcome our Lord whenever he comes back or calls us to him.

Second, in the sacrament of confession, we seek two reconciliations: vertical reconciliation (with God) and horizontal reconciliation (with our fellow humans). Note that the priest who listens to our confessions plays two roles. First, in vertical reconciliation, the priest represents Jesus, who stands on behalf of God the Father, whom we offend through our sins. When we confess our sins to a priest, we confess to Jesus, our mediator with God the Father. The priest who acts in persona Christi accepts our confession, absolves our sins, and reconciles us with God. Second, in confession, we also reconcile with our fellow humans whom we offend. For some reason, most of the time, it is difficult and even complicated to meet all the people we have hurt, to ask for forgiveness, and to seek reconciliation with them. That is why, in confession, the priest stands for all the people we have offended by our sins. He listens to us, accepts our apologies, forgives us, and reconciles with us on behalf of these people. Hence, we should not feel afraid or shy to confess our sins to the priest. Instead, we tell him our sins with the attitude as if we were telling the people we have offended. So, confession restores our relationships with God and our brothers and sisters.

Third, in the sacrament of confession, we seek multiple healings. Because sins can cause emotional, psychological, or spiritual wounds, we need God to heal us. We consult doctors, psychologists, or counselors for healing; similarly, we need to talk to a priest to seek emotional, psychological, and spiritual healing through confession. Sometimes, the healing process takes time. In this case, I advise us to continue the process in a spiritual or psychological direction, with the same confessor-priest or, if needed, a professional psychologist. Let us take advantage of this beautiful sacrament of confession that Jesus instituted to forgive our sins, to reconcile us with God and with our fellow humans, and to provide us with the spiritual, psychological, or emotional healing we need.

May the liturgy of this Divine Mercy Sunday inspire us to become Jesus’ missionaries who encourage our brothers and sisters, including ourselves, to always believe in Jesus’ Resurrection, promote unity, hope for eternal salvation, and regularly partake in the Sacraments of the Eucharist and Confession to receive Divine Mercy. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church in Jackson, MS &

SVD-USS Biblical Apostolate Coordinator

 

 

3rd Sunday of Easter, Year A – April 19, 2026

 

3^rd Sunday of Easter, Year A – April 19, 2026

Acts 2:14, 22-33; 1 Peter 1:17-21; Luke 24:13-35

 

Theme: The Risen Lord is the Motivation of our Christian Faith

 

A.   A Brief Exegetical Analysis of Lk 24:13-35

 

1. Historical and Literary Contexts

The story of Jesus’ appearance on the road to Emmaus is unique to Luke. It is the second of the five stories in Luke’s resurrection narrative section (24:1-53). It is preceded by the account of the women at the empty tomb (24:1-12) and followed by Jesus’ appearance to the disciples in Jerusalem (24:36-43), Jesus’ final instructions (24:44-49), and the Ascension (24:50-53). Luke places all of Jesus’ appearances in and around Jerusalem and describes them as having occurred on Easter Sunday. In our passage, as in this entire section of the resurrection narrative, Luke aims to inform his readers that Jesus’ Passion, Death, and Resurrection fulfilled Old Testament promises and Jewish hopes.^[1]

 

2. Form, Structure, and Movement

Luke narrates this story in both catechetical and liturgical forms. Vv. 13-16 can be viewed as an introduction, while vv. 33-35 serve as a conclusion. The body of the text can be structured into two movements based on the two topics developed in this passage: The interpretation of the Scriptures (vv. 17-27) and the breaking of the bread (vv. 28-32).

 

3. Detailed Analysis

Vv. 13-16. Emmaus is likely the hometown of these two disciples. They lived in Jerusalem because they followed Jesus. Now that Jesus is dead, everything seems finished; there is no longer any motivation or reason for them to stay in Jerusalem. Disappointed, sad, and confused, they are on their way back to Emmaus to resume their former lives. Jesus appears to them, but they do not recognize him. One of these disciples, Cleopas, is not well known among Jesus’ disciples. Some Bible scholars suggest that he might be the same person as Klopas mentioned in John’s Gospel, whose wife, Mary, stood by the cross of Jesus (see Jn 19:25) because these two names, Cleopas and Klopas, are similar. If this is the case, then the unnamed second disciple of Emmaus could be his wife, Mary. The exact location of Emmaus, seven miles (sixty stadia) from Jerusalem, is disputed. Some biblical scholars believe that this Emmaus could be the traditional site at “Amwas” on the Jerusalem-Jaffa road or the village of el-Qubeibeh. However, the former place is twenty miles away, and the latter is eight miles from Jerusalem, not seven miles, as Luke mentions.^[2]

Vv. 17-27. These two disciples discuss Jesus’ Passion and Death. Jesus joins their conversation with a question: “What are you discussing as you walk along?” His question seems bizarre to them because everyone in Jerusalem knows what happened to Jesus. They tell him the whole story, revealing their disbelief in Jesus’ Resurrection. Jesus interprets the Scriptures that refer to him and helps them understand that his Suffering, Death, and Resurrection fulfilled Old Testament promises (vv. 25-27).

Vv. 28-32. The Scriptures that Jesus shared effectively prompted them to invite him to stay with them that night. The Breaking of the Bread is the second step in Jesus' plan to help these disciples believe in his Resurrection. Jesus’ actions over the bread, “he took bread, said the blessing, broke it, and gave it to them,” are similar to the actions he employed over the bread in the Last Supper (see Lk 22:19). This signifies that Jesus shares the Eucharistic Bread with these two disciples. Through these two methods, the Interpretation of the Scriptures and the Breaking of the Bread, these two disciples recognize Jesus and believe in his Resurrection.

Vv. 33-35. These two disciples were heading to Emmaus to return to their former lives because they were disappointed by the death of their Master, Jesus. Now, believing that Jesus is alive, their motivation for discipleship is reactivated. Consequently, they return to Jerusalem to continue their discipleship.

 

4. Synthesis

These two disciples were on the road, returning to their home village of Emmaus to resume their former lives because Jesus, whom they had followed in Jerusalem, had died, and there was no longer motivation to stay there. Jesus appeared to them, but they did not recognize him. He employed two methods to open their spiritual eyes and help them believe in his Resurrection. In the first method, Jesus interpreted the Scriptures that referred to him, teaching them that his Suffering, Death, and Resurrection fulfilled Old Testament promises. In the second method, Jesus shared with them the Eucharistic Bread, “his Body.” These two methods enabled the disciples to recognize him and believe in his Resurrection. As a result of their belief, they decided to return to Jerusalem and continue their discipleship.

 

B.    Pastoral Implications

1. Liturgical Context

What should motivate our discipleship? Some believers' motivations for being active Christians come from their loved ones, their ministries in the Church, or certain circumstances. Once they lose these motivations, they leave the Church or stop praying to God. Today’s Bible readings teach us that Jesus’ Resurrection should motivate and inspire our discipleship, just as it did for the disciples of Emmaus after they recognized Jesus (Gospel) and for Peter in our first and second readings.

 

2. What the Church Teaches Us Today

In the Gospel, the disappointed disciples of Emmaus were on the road returning to their village when Jesus appeared to them. Leaving Jerusalem indicates they have abandoned discipleship, as they believe Jesus, their motivation, is no longer alive and that everything seems finished. Returning to Emmaus signifies a return to their former lives. Many Christians act like these two disciples when facing suffering. We abandon our Christian faith and revert to our previous lives without Jesus. Our Holy Mother Church encourages us to recognize the presence of Jesus, who always wants to join us in our daily struggles, just as he did with these two disciples.

The two methods Jesus employed with these two disciples, which enabled them to recognize him and believe in his Resurrection, constitute the two parts of our liturgy of the Mass. In the first method, Jesus interpreted the Scriptures for these disciples, helping them realize that his Suffering, Death, and Resurrection fulfill Old Testament promises. Peter also used this method in our first reading. He referred to David in the Old Testament and quoted him when he called his audience to believe in Jesus’ Resurrection. Likewise, at each Mass we attend, we first listen to Jesus, who, through the lay and ordained ministers, reads and interprets the Word of God for us. In the second method, Jesus shared the Eucharistic Bread with these disciples. He does the same with us in the second part of the Mass. He shares with us his Body and Blood in Holy Communion. These two parts of the Mass, the celebration of the Word of God and the celebration of the Eucharist, open our spiritual eyes and enable us to believe that our Lord is alive.

As a result of their belief, these two disciples returned to Jerusalem and continued their discipleship. The Church calls us to do the same. Each Mass we attend transforms us and makes us pursue our discipleship with courage and faith, conducting ourselves with reverence during our earthly sojourning, as Peter exhorts us in our second reading (see 1 Pt 1:17).  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 Lk 24:1-53.

[2] Carroll Stuhlmueller, “The Gospel According to Luke” in The Jerome Biblical Commentary, edited by Raymon E. brown, Joseph A. Fitzmyer and Roland E. Murphy (Englewood Cliffs, New Jessey: Prentice-Hall), 163. 

Palm Sunday, Year A – March 29, 2026

 

Palm Sunday, Year A – March 29, 2026

Mt 21: 1-11; Is 50: 4-7; Phil 2: 6-11; Mt 26: 14 – 27: 66.

 

Theme: Passion, Death, and Resurrection are Intrinsically Connected

 

A. A Brief Exegetical Analysis of Luke 26:14–27:66

 

1.      Historical and Literary Contexts

Our Gospel passage narrates the Passion of Jesus. It is situated in the significant section of the climactic events: The Passion and Resurrection of Jesus (chap. 26-28). This text is immediately preceded by the accounts of the Conspiracy Against Jesus (26:1-5) and the Anointing at Bethany (26:6-13), and it is followed by the accounts of the Resurrection of Jesus (28:1-10).

 

2.      Form, Structure, and Movement

The Gospel text is Jesus’ Passion narrative, structured into two parts. The first part (chap. 26) consists of nine movements: (1) Judas betrays Jesus (26:14-16), (2) preparations for the Passover celebration (26:17-19), (3) Jesus denounces his betrayer (26:20-25), (4) the celebration of the Lord’s Supper (26:26-30), (5) Jesus foretells Peter’s denial (26:31-35), (6) the agony of Jesus in the Garden (26:36-46), (7) Judas betrays Jesus and Jesus is arrested (26:47-56), (8) Jesus before the Sanhedrin (26:57-68), and (9) Peter denies Jesus three times (26:69-75). The second part (chap. 27) is arranged into eight movements: (1) Jesus before Pilate (27:1-2, 11-14), (2) the death of Judas (27:3-10), (3) the sentence of death (27:15-26), (4) the soldiers mock Jesus (27:27-31), (5) the way of the cross and crucifixion (27:32-44), (6) Jesus dies on the cross (27:45-56), (7) the burial of Jesus (27:57-61), and (8) the guard at the tomb (27:62-66). 

 

3.      Detailed Analysis

The first part (26:14-75).

Vv. 14-16: Judas Iscariot betrays Jesus in exchange for thirty pieces of silver. This amount recalls the Old Testament wages paid to the rejected shepherd (Zec 11:12-13) and the compensation paid to one whose slave has been gored by an ox (Exodus 21:32).^[1] Jesus, who is sold to the chief priests by one of his own disciples, recalls to mind Joseph, the son of Jacob, who was sold to the Midianites by his own brothers. Joseph ended up in prison in Egypt and later became an important person who saved many people during the great famine. Similarly, Jesus, the new Joseph, will die first before he saves the world by his Cross.^[2]

Vv. 17-19: The preparation for the Passover celebration. Matthew connects the festival of the Passover with that of the Unleavened Bread. These two celebrations are linked in Exodus 12:3-20; 34:18; Lv 23:4-8; Nm 9:2-14; 28:16-17; Dt 16:1-8. In the Passover, the people of Israel commemorated their redemption from slavery and the departure of their ancestors from Egypt. They began the celebration at sundown after the sacrifice of the Passover lamb in the Temple in the afternoon on the fourteenth day of the month of Nisan. The Passover supper followed that same evening and was associated with eating the unleavened bread that Matthew mentions here.

Vv. 20-25: Jesus denounces his betrayer during the Passover supper. He first makes a general announcement: “Amen, I say to you, one of you will betray me.” (V. 21). After his distressed disciples begin asking him one after another, “Surely it is not I, Lord?” Next, Jesus indicates that his betrayer is the one who has dipped his hand into the dish with Jesus (v. 23). Finally, Jesus confirms Judas Iscariot as his betrayer in v. 25.

Vv. 26-30: Jesus eats the Passover Supper for the last time with his disciples, during which he institutes the Eucharist. Matthew emphasizes Jesus’ actions and words regarding the institution of the Eucharist. The actions are: “Jesus took bread, said the blessings, broke it, and giving it to his disciples… he took a cup, gave thanks, and gave it to them.” The words are: “Take and eat; this is my body…drink from it, all of you, for this is my blood of the covenant, which will be shed on behalf of many for the forgiveness of sins.”  Jesus’ words and actions “express within the framework of the Passover meal and the tradition to a new covenant the sacrifice of himself through the offering of his body and blood in anticipation of his passion and death.” Jesus identifies the bread he shares with his disciples as his Body (v. 26) and the wine as his blood (vv. 27-28). In v. 29, Jesus makes two predictions to his disciples: first, he tells them that this is his last Passover meal with them, and second, he predicts that he will celebrate it again with them in the kingdom. The first prediction alludes to his Passion and Death, and the second refers to his Resurrection. They conclude the Passover celebration by singing a hymn (v. 26).

Vv. 31-35: Jesus foretells Peter’s denial. Quoting Zecharia 13:7, Jesus first prepares his disciples for how their faith in him will be shaken on the night of his arrest (v. 31) and for their meeting in Galilee after his resurrection (v. 32). Then, Peter falsely promises Jesus that, unlike his fellow disciples, his faith in Jesus will never be shaken (v. 33). In his response, Jesus demonstrates that Peter’s promise is false, as Peter will deny Jesus three times this very night “before the cock crows,” meaning before the third watch of the night (v. 34). Peter makes another false promise that he will not deny Jesus even if it costs him his life. All the disciples say the same thing (v. 35).

Vv. 36-46. Jesus customarily selected Peter, John, and James to accompany him during significant events of his ministry, such as his agony in the Garden of Gethsemane, the raising of Jairus’ daughter (Mk 5:35-43; Lk 8:49-56), and the Transfiguration (Mt 17:1-8; Mk 9:2-8; Lk 9:28-36). In the Garden of Gethsemane, Jesus asks these three disciples not to sleep but to watch and pray with him (vv. 38, 41) for two reasons: (1) to support Jesus in his time of sorrow and distress (see v. 38); (2) to help themselves so they may not undergo the test, meaning they may not abandon their faith in Jesus because of the tragedies that his Passion and Death will cause (see v. 41). Yet, three times Jesus finds them asleep (vv. 40, 43, 45). Jesus prays to his Father three times, saying the same thing: “My Father, if it is possible, let this cup pass from me; yet, not as I will, but as you will.” (26:39b). Jesus addresses God as “My Father.” In Mark, Jesus says, “Abba, Father…” Thus, Matthew omits the Aramaic Abbā and uses the qualifier “my.”

 Vv. 47-56. When the soldiers arrested Jesus, after Judas Iscariot’s sign of a kiss, which betrayed Jesus (vv. 49-50), an unnamed disciple cut off the ear of the high priest’s servant with his sword. None of the Synoptics names the servant whose ear was cut off or the disciple who did it. Readers learn their names from John’s version of the account: Peter cut Malchus's ear (see Jn 18:10).  Luke is the only evangelist who reports that Jesus healed the ear of the victim (see Lk 22:51). Jesus asserts that this arrest fulfills the Scriptures (see v. 54, 56).  The use of the expression “Day after day” for Jesus’ teaching in the temple area indicates that “Jesus had taught for a relatively long period in Jerusalem, whereas Mt 21:1-11 places his arrival in the city only a few days before.” Matthew informs his readers that all the disciples (including Peter) flee and abandon Jesus (v. 56).

Vv. 57-68. Matthew depicts Jesus’ appearance before the Sanhedrin as a genuine trial. Because the Jewish leaders lack the legal authority to put someone to death (see Jn 18:31), the Sanhedrin prepares the case they can present to Pilate during this trial. They gather false testimonies from the people against Jesus. Yet, none of these are sufficient for a death sentence (26:60). Among the false testimonies is the account from two individuals who accuse Jesus of declaring that he can destroy the temple of God and rebuild it within three days (26:61). Jesus remains silent in response to this accusation. The high priest instructs Jesus to declare under oath before the living God if he is the Messiah, the Son of God. Jesus affirms it. The high priest and the entire Sanhedrin charge him with blasphemy. For the Jews, blasphemy (being a deliberate insult to God) is an offense considered worthy of death (26:65-66). Jesus’ claim to be the Messiah cannot be regarded as blasphemy because it is not a false claim. Indeed, Jesus is the Messiah. Quoting Daniel 7:13, Jesus foretells his Resurrection, Ascension, and second coming in glory (26:64). They then attack him and insultingly demand that he prophesy (26:68). 

Vv. 69-75. Peter was one of the first disciples Jesus called (4:18-22) and one of the three privileged disciples. He frequently served as the spokesperson for the disciples, notably when he declared Jesus to be the “Messiah” (16:16). He was also entrusted with the “keys to the kingdom of heaven” (16:19). However, here he stands as a prime example of a disciple who struggles with his faith in Jesus, as he denies being with Jesus three times. Peter’s bitter cry in v. 75 is understood as a form of repentance.

The second part (27:1-66).

Vv. 1-2, 11-14: Jesus is interrogated by the Roman governor, Pilate. During the Sanhedrin’s trial, the Jewish religious leaders asked Jesus a question to determine if he was the Messiah, the Son of God. Here, Pilate questions Jesus to ascertain if he is the king (27:11a). Jesus responds to Pilate in the same manner he answered the Sanhedrin: “You say so” (27:11b). Following this response, Jesus remains silent.

Vv. 3-10. Judas Iscariot regrets betraying Jesus. This deep regret led him to commit suicide by hanging himself (27:5) after he returned the thirty pieces of silver for which he sold Jesus (27:3). Matthew informs his readers that the chief priests bought the potter’s field, called “the Field of Blood,” as a burial place for foreigners (Acts 1:15-20 reports this same event). Although Matthew interprets this purchase of the “Field of Blood” as the fulfillment of what was said through Jeremiah, Bible scholars like Reid believe that it is actually an adaptation of Zechariah 11:12-13. Perhaps Matthew combines this text from Zechariah with some texts from Jeremiah, such as the stories of the potter’s field (Jer 18:2-3), the buying of a field (Jer 32:6-9), and the breaking of a potter’s flask at Topheth in the valley of Ben-Hinnom, predicting it would become a burial place (Jer 19:1-13).  

Vv. 15-26. Jesus is condemned to death. The crowds choose to release the condemned prisoner called Barabbas and crucify the innocent Jesus. Pilate’s handwashing in 27:24 is “a Jewish ritual (see Dt 21:1-8) prescribed for absolving a city from blood guilt for a murder in its vicinity.”^[3] In our text, Pilate washes his hands to claim his innocence and dissociate himself from Jesus’ death.

Vv. 27-31: Pilate’s soldiers mock Jesus. Both trials (before the Sanhedrin and Pilate) concluded with Jesus facing abuse. The soldiers strip him of his clothes and place a crown of thorns upon his head.

Vv. 32-44: Jesus is crucified. None of Jesus’ disciples are present here, as they all had already left him and fled when he was arrested (see 26:56). Ironically, it is Simon of Cyrene (from North Africa) who fulfills the disciple’s call to take up the cross (27:32). At Golgotha, Jesus refuses to drink the wine mixed with gall that is offered to him. They crucify Jesus and divide his garments by casting lots, fulfilling Ps 22:19. Jesus endures the mockery from the passers-by (27:39-40), the chief priests, scribes, and elders (27:41-43), and the revolutionaries who are crucified with him (27:44). From Luke’s version, only one revolutionary mocks Jesus; the other is depicted as a repentant thief (23:39-43).

Vv. 45-56. Jesus dies. Three hours of darkness precede Jesus’ death, recalling Amos 8:9. Jesus cries out in a loud voice for the first time using the words of a psalm of lament (Ps 22:2a): “Eli, Eli, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” (27:46). Through this prayer, Jesus expresses his distress to God about how he has been forsaken by his own disciples (26:56), Judas Iscariot (26:14-16, 48-49), Peter (26:69-75), the Jewish religious leaders (26:57-68), the crowds (27:21-22), and the Roman authorities (27:1-31). Jesus cries out in a loud voice again (27:50a). Perhaps Jesus sang the entirety of Ps 22, especially the end of this Psalm, which Matthew did not record. Since “Ps 22 ends with a note of trust in the God of Israel who delivers his people (Ps 22:23-32),” Jesus’ final words express his total trust in his Father God. After crying out for the second time, Jesus “gave up his spirit” (27:50b). Matthew’s use of the expression “gave up his spirit” indicates Jesus’ control over his destiny and his obedience to God.

Matthew mentions certain events following Jesus' death. First, the veil of the sanctuary was torn in two from top to bottom (27:51a). Note that the Jewish temple had two veils, imitating the model of the two veils in the Mosaic tabernacle. The external veil was located before the entrance to the Holy Place, while the internal veil was before the Holy of Holies (see Ex 26:31-36). The high priest was the only one qualified to pass through the internal veil, and only on the Day of Atonement (see Lv 16:1-18). In our Gospel, Matthew likely refers to the internal veil. The tearing of this veil signifies that Jesus’ death grants all people access to the Holy of Holies, which represents the presence of God. It may also indicate that the temple will soon be destroyed because its holiest part is now profaned by standing exposed.[4] The next events include the earthquake, the splitting of rocks, the opening of tombs, and the resurrection of many bodies of the saints who entered the holy city and appeared to many (27:51b-53). All these events allude to the coming of the final age (see Ps 68:9; 77:19; Mt 24:7-8). Daniel 12:1-3 speaks of the expectation of the resurrection of the dead at the advent of the new and final age.

The centurion and the men assigned to watch over Jesus profess their faith that Jesus is the Son of God (v. 54). Matthew indicates the presence of many women witnessing all these events from a distance. These women followed Jesus from Galilee and ministered to him. The narrator names some of them: Mary Magdalene, Mary, the mother of James and Joseph, and the mother of the sons of Zebedee (27:56).

Vv. 57-61: Jesus is buried. A rich man, Joseph of Arimathea, asks Pilate for permission and buries Jesus's body in his new tomb in the presence of the women mentioned in 27:56. He rolls a huge stone across the entrance to the tomb.

Vv. 62-66. The guards secure Jesus' tomb. The chief priests and Pharisees, recalling Jesus' words about his resurrection from the dead after three days, gather before Pilate and suggest that Jesus’ tomb must be secured until the third day to prevent his disciples from stealing his body and claiming his resurrection. “The guard is yours; go secure it as best you can” (27:65). This can mean that Pilate gave them the Roman guards, or the Jews secured Jesus’ tomb with their own guards. In addition to the guards, the Jews reinforced security by fixing a seal to the stone (27:66). Matthew is the only evangelist who recounts this event of the guard at Jesus’ tomb. This prepares his readers for the certitude of his next accounts regarding Jesus’ Resurrection (28:1-10) and the false report of the guards after being corrupted by the chief priest and elders (28:11-15).

 

4.      Synthesis

Jesus denounced Judas Iscariot as his betrayer during the Last Supper meal at Passover (26:20-25). During this meal, Jesus identified the bread and wine he shared with his disciples as his Body and Blood of the New Covenant (26:26-30). On the Mount of Olives, Jesus foretold how his disciples would abandon him. Peter vowed not to leave Jesus, even if it cost him his life. In response to Peter’s false promise, Jesus foretold that Peter would deny him three times (26:31-35). In the Garden of Gethsemane, Jesus encouraged his disciples to watch and pray with him to support him in his painful moment and to support themselves as well, so they would not face the test of abandoning their faith in him. Jesus prayed to his Father three times, asking the same thing: “If possible, let this cup pass from me; yet, not as I will, but as you will.” However, his disciples could not watch and pray with Jesus as they fell asleep (26:36-46). The soldiers arrested Jesus and led him to the high priest, Caiaphas, to appear before the Sanhedrin. This trial ended with the Jewish religious leaders agreeing that Jesus must die because of blasphemy. They abused Jesus. Peter denied Jesus three times on three different occasions outside the courtyard (26:47-75).

After the trial before the Sanhedrin, Jesus appeared before Pilate, who condemned him to death under the pressure of the crowds. Judas Iscariot realized his sin, returned the money the chief priests had given him to betray Jesus, and hanged himself. The governor's soldiers abused Jesus (27:1-31). Jesus began his journey along the way to the cross toward Golgotha. Unlike the disciples who abandoned Jesus, Simon of Cyrene fulfilled the conditions of discipleship by carrying Jesus’ cross. Jesus was crucified. The passersby, chief priests, scribes, elders, and the two revolutionaries who were crucified with Jesus all mocked and abused him. Before Jesus died, darkness came over the whole land for three hours (from noon to three in the afternoon). The last words of Jesus were the words from Psalm 22 that he used in his prayer to God in a loud voice twice. In dying, Jesus gave up his spirit to God, expressing his total control over his destiny and obedience to God.

Some astonishing events immediately followed Jesus’ death, such as the tearing of the sanctuary, which could mean that Jesus’ death gave all people access to God’s presence, the earthquake, the splitting of rocks, and the opening of tombs and the raising of the bodies of many saints, who entered the holy city and appeared to many. All these dramatic events refer to the coming of the final age. Because of this drama, the centurion and the men assigned to watch over Jesus professed their faith that Jesus was truly the Son of God. Many women who had followed Jesus from Galilee and served him witnessed these events from a distance (27:32-56). A rich man, Joseph of Arimathea, buried the body of Jesus in his new tomb and rolled a huge stone across its entrance in the presence of the same women who witnessed the dramatic events that followed Jesus’ death. The next day, the chief priests and Pharisees, aware of Jesus’ words in which Jesus foretold his resurrection after three days, requested Pilate to secure Jesus’ tomb to prevent Jesus’ disciples from stealing Jesus’ body and claiming his resurrection. Pilate agreed, and the guards secured Jesus' tomb (27:57-66).

 B. A Brief Pastoral Implications

 

1.      Liturgical Context

Our forty-day Lenten journey is concluded. I hope we all had a chance to strengthen our relationship with our Lord through prayer, fasting, and almsgiving. Today, we start Holy Week with this Palm Sunday. The liturgy of this Mass commemorates two events: Jesus’ entry into Jerusalem and his Passion. Jesus triumphantly entered the city of Jerusalem, where the Paschal Mystery of his Passion, Death, Resurrection, and Ascension will be accomplished. From our first reading and the account of Jesus' Passion, we learn that we should accept our own suffering with courage and faith because Passion, Death, and Resurrection are intrinsically connected even in our lives. In our second reading, Saint Paul tells us that because of Jesus’ humility and obedience to God in dying on the cross, God greatly exalted him. God does the same for us when we remain humble and obedient to him in continuing to implement the salvific mission of Jesus to our fellow humans, even if it means carrying our crosses. 

 

2.      What the Church Teaches us Today

 

Gospel at the Procession with Palms (Matthew 21:1-11)

Matthew is the only Evangelist who recounts that Jesus entered Jerusalem, riding on an ass and a colt. How is it possible that Jesus could ride on two animals at once? The answer is not based on the “how” but on the “why” of the two animals. Quoting Zechariah 9:9, Matthew says that this is to fulfill what had been spoken through the prophet: “Say to daughter Zion, ‘Behold, your king comes to you, meek and riding on an ass, and on a colt, the foal of a beast of burden.’” (Mt 21:5). According to the prediction of Zechariah, a future son of David would enter Jerusalem riding on an ass, the same way that Solomon did for his coronation (see 1 Kings 1:33, 38).  By mentioning two animals here, Matthew intends to tell his readers that Jesus is both a Prophet and the fulfillment of prophecy. Notice how the crowds speak of Jesus, “This is Jesus the prophet.” (Mt 21:11a).

The crowd spread their cloaks and branches on the road as they preceded Jesus. Note that a cloak was precious, especially for the poor, as it served as a coat to keep out the cold and as a sleeping bag. It was very painful for poor people when lenders took their clothes as security for a loan (see Exodus 22:26; Deuteronomy 24:13). By mentioning the cloaks here, Matthew wants us to understand how these crowds accompanying Jesus were willing to give all they had to support him in his mission. You and I are gathered here to do the same. Let us show Jesus that we, too, are willing to use our time, talents, and treasures and support him through our Church. Holding branches symbolizes joy. So, like these crowds, let us process to the Church with songs of praise: “Hosanna to the Son of David; blessed is he who comes in the name of the Lord; Hosanna in the highest.” (v. 9). 

 

Readings at Mass

Since we are in Liturgical Calendar Year A, Jesus’ Passion account is taken from Matthew’s Gospel. This narrative is full of valuable lessons, so we should not feel overwhelmed by its length. I have selected some points to guide our meditation.

First, Matthew tells us that Jesus is betrayed by his own disciple, Judas Iscariot, to the chief priests. This reminds us of Joseph, who was sold to the Midianites by his own brothers. Here, the evangelist intends to convey that, just as Joseph became an important figure who saved many people during the great famine, Jesus’ Passion and Death will save all those who believe in him. 

Second, Matthew emphasizes Jesus’ actions and words during the institution of the Eucharist at the Last Supper, which are the exact words and actions the ordained minister employs in our Christian Mass. This means that each Mass we attend is not “LIKE” the Mass of the Last Supper but is this very Eucharist itself. Jesus celebrates this Last Supper Eucharist daily (especially on Sundays) through the ordained minister and invites us to partake.

Third, our earthly lives are a continual experience with Jesus in the Garden of Gethsemane. Jesus continues to command us, as he commanded his disciples, to watch and pray constantly to support him through our brothers and sisters who feel sorrowful and distressed because of their multiple trials. Additionally, Jesus encourages us to watch and pray to help ourselves so that we do not lose faith in him when we face our own suffering. Prayer strengthens our faith in Jesus and enables us to accept God’s will.

Fourth, Judas betrayed Jesus, and Peter denied Him three times. Every day, we also betray and deny Jesus when we fail to love and assist our fellow humans as we should. The Church teaches us two lessons here. First, we should love, help, and support our brothers and sisters. Second, whenever we betray and deny others, we should act not like Judas but like Peter. Suicide, vengeance, and any other form of violence are not a Christian way to express our regret. The sincere act of contrition the Church teaches us is what Peter did: Confession. God always gives us a second chance when we approach him with a sincere desire to repent. We should not allow our bitter feelings to lead us to depression or violence. Instead, let us utilize the sacrament of Confession, in which God does not condemn us but forgives us, reconciles with us, and heals us with immeasurable love. 

Fifth, Jesus is unjustly judged, condemned to death, mocked, and abused. When we unjustly judge and condemn our fellow humans, we do this to Jesus. When we mock and abuse others, we do this to Jesus. We Christians should love, forgive, and pray for our enemies.

Sixth, Jesus carried his cross and accepted death on the cross for the world’s redemption. His suffering reminds us of the pains of the unnamed suffering servant we heard in our first reading and of our own daily burdens. Our Holy Mother Church encourages us to carry our crosses until the end of our earthly lives with determination and faith. In our second reading, Saint Paul tells us that God greatly exalted Jesus because Jesus remained humble and obedient to him by accepting death, even death on a cross. The same God greatly exalts us when we humbly and obediently accept to continue implementing the salvific mission of Jesus wherever we live.

Seventh, Matthew tells us that before Jesus died, he prayed the prayer of Psalm 22 twice in a loud voice. Jesus prayed even in the last seconds of his earthly life. Our Holy Mother Church exhorts us to keep prayer at the center of our lives until the end of our earthly pilgrimage. Our sufferings cannot prevent us from attending Mass and praying to God.  

Eighth, Simon of Cyrene used his strength and time to assist Jesus by carrying his cross. Joseph of Arimathea utilized his resources to bury Jesus's body. The Church teaches and encourages us to practice the works of mercy. Let us use the gifts of Time, Talent, and Treasure (3 Ts) that God has blessed us with to bless the people around us.

May the liturgy of this Mass enable us to continue to extend the salvific mission of Jesus wherever we live, even if it costs us to carry our crosses. Amen.

 

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator

 

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[1] Barbara E. Reid, The Gospel According to Matthew, 128-129.

[2] John Bergsma, The Word of the Lord: Reflections on the Mass Readings for Solemnities and Feasts (Steubenville, Ojio: Emmaus Road Publishing, 2021), 89.

[3] Ian Boxall, “Matthew” in The Jerome Biblical Commentary for the Twenty-First Century, 1233.

[4] Barbara E. Reid, The Gospel According to Matthew, 141.