5th Sunday in Ordinary Time – February 8, 2026

 

5th Sunday in Ordinary Time – February 8, 2026

Isaiah 58:7-10; 1 Corinthians 2:1-5; Matthew 5:13-16

 

Theme: We are the Salt and the Light of our Societies

 

A.    A Brief Exegetical Analysis of Matthew 5:13-16

 

1.      Historical Contexts

Our Gospel passage is Jesus’ second teaching in the section called the “Sermon on the Mount” (Mt 5-7). Before this section, Matthew told his readers about the beginning of Jesus’ public ministry in Galilee (4:12-25), where Jesus exhorted the people to repent and become members of the kingdom of heaven he had just begun (see 4:17). Immediately after this episode, Matthew presents a series of Jesus’ teachings called the “Sermon on the Mount” (Mt 5-7), in which Jesus teaches the crowds and his four new disciples about the lifestyle of the heavenly kingdom. In our passage, Jesus reminds them that the members of the kingdom of heaven are the salt of the earth and the light of the world. Our Gospel text immediately follows the first teaching, the beatitudes (5:1-12), and precedes the third teaching, which is about the Law (5:17-20).  

 

2.      Form, Structure, and Movement

Our Gospel passage is a teaching rich in metaphors. It is structured into two movements. First, Jesus calls his listeners to be the salt of the earth (v. 13), and second, he exhorts them to be the light of the world (vv. 14-16). 

 

3.      Detailed Analysis

V. 13. You are the salt of the earth. As members of the kingdom of heaven, Jesus’ followers are to influence the world positively, embodying the qualities of the salt metaphor. In ancient times, people used salt (1) for preservation, purification, and seasoning (2 Chr 13:5). The disciples' mission is to preserve people from being spoiled by the devil, purify them from sinful conduct, and draw out the savor of God’s love in them. (2) People in the ancient world also used salt to ratify covenants (Num 18:29; 2 Chr 13:5). When Jesus tells his followers that they are the salt of the earth, he means that their mission is to remind people of their sacred covenant with God through Jesus. (3) In the Old Testament, salt was also used in liturgical functions to venerate, bless, and sanctify (Exodus 30:35; Lev 2:13; Ez 43:24; Ezra 6:4). Here, the disciples are the salt of the earth by participating in the liturgy of the sacraments (especially the Eucharist, priesthood, and confession) that Jesus will institute later to venerate, bless, and sanctify the people. But if the salt loses its taste, with what can it be seasoned? The salt that loses its taste is the same as the light put under the bushel basket in v. 15. The disciples will be compared to the salt that loses its taste if they do not care for their relationship or communion with Jesus and their prayer life.  

Vv. 14-16. Jesus expects his disciples to influence the world positively, using all the functions and purposes of the traditional oil lamp from his time. First, consider the function. The lamp's components include, but are not limited to, lantern oil, an oil tank, wicks, and a wick-raiser knob. (1) Lantern oil symbolizes the disciples' relationship with Jesus. As the lamp gives light, the oil diminishes. More oil is needed to maintain the lamp's function. This indicates that the challenges the disciples face in their mission will gradually diminish their communion with Jesus, so they must frequently strengthen their relationship with him. (2) The oil tank, which holds the lantern oil, represents the world or communities where the disciples live their relationship with Jesus. (3) Wicks give light only when one section touches the oil. Similarly, the disciples must be in a spiritual relationship with Jesus for their mission activities to illuminate the people. (4) The wick-raiser knob symbolizes the prayer life. The more the wicks emit light, the more they burn and deplete. Consequently, the wick-raiser knob is essential for raising the wicks. In the same way, a vibrant prayer life is necessary for the disciples' mission to thrive.

Second, consider the purpose of light. No one would waste precious fuel oil by lighting a lamp and then immediately covering it with a bushel basket, which would prevent it from giving light. The lamp's purpose is to be set on a lampstand, where it can provide light to all in the house. The disciples are called not to be wasted by doing nothing but to extend the kingdom of heaven to all people through their pastoral ministries. The people must see their good deeds and glorify God (vv. 14-16).  

 

4.      Synthesis

Jesus’ disciples are the salt of the earth and the light of the world. As the salt of the earth, they are called to fulfill the functions of salt as used in ancient times. Their mission is to preserve people from being spoiled by the devil, purify them from sinful conduct, and bring out the flavor of God’s love within them. Additionally, their mission is to remind people to maintain their covenant with God through Jesus and to participate in liturgical celebrations that sanctify them. Regarding the light, Jesus expects his disciples to fulfill the functions and purposes of light, using the metaphor of the traditional oil lamp from his time. As followers of Jesus and members of the kingdom of heaven, the disciples are to strengthen their communion with Jesus regularly, live this communion within their communities, and deepen their prayer life. The disciples are called not to waste their potential by doing nothing or hiding their discipleship but to live out the Beatitudes openly so that all people see their good works and glorify God.

 

B.     Pastoral Implications

 

1.      Liturgical Context

In our first reading, Isaiah calls us to share “what we have” with the poor and oppressed. In the Gospel, Jesus challenges us to give “who we are” to our brothers and sisters when he says we are the salt of the earth and the light of the world. Then, in the second reading, we have Saint Paul as a model of the one who shares “who he is” and “what he has” with the Corinthian believers.

 

2.      What the Church Teaches Us Today

In the first part of our Gospel, Jesus tells us that we are the salt of the earth (v. 13). As Christians and members of the kingdom of heaven, he expects us to influence the world positively, using the salt metaphor in all its dimensions. In ancient times, people used salt (1) for preservation, purification, and seasoning (2 Chr 13:5). The disciples' mission is to preserve people from being spoiled by the devil, purify them from sinful conduct, and draw out the savor of God’s love in them. In our societies today, there are several cases of depression and suicide because many people are losing hope, joy, and the “taste” of life. We are “the salt of the earth” to bring these people hope, happiness, and flavor. We are “the salt of the earth” to “preserve” the people (especially our youth) from being spoiled by the false teachings of social media and other immoral practices that lead them to sinful conduct. We are “the salt of the earth” to purify the people by drawing them to the Church.

(2) People in the ancient world also used salt to ratify covenants (Num 18:29; 2 Chr 13:5). Here, Jesus wants us to symbolize the covenant that God has concluded with his people through him. Our Christian lifestyle should inspire people to keep God’s covenant by obeying his commandments. Whenever they break it through sin, we call them to restore their relationship and loyalty to God through repentance in the sacrament of confession.

(3) In the Old Testament, the people of Israel also used salt in liturgical functions to venerate, bless, and sanctify (Exodus 30:35; Lev 2:13; Ez 43:24; Ezra 6:4). When Jesus says that we are “the salt of the earth,” he means that we are called to participate in the liturgy of the sacraments (mainly the Eucharist) to venerate God, bless him, and sanctify the people we meet.

To be the salt of the earth means fulfilling several missions where we live, such as giving flavor, preserving, purifying, participating in the liturgy, ratifying the new covenant through Jesus, and fostering friendship and loyalty. We can fulfill these missions only if we do not lose the “taste of our Christian life.” This is what Jesus says in the second part of v. 13. “But if the salt loses its taste, with what can it be seasoned? It is no longer good for anything but to be thrown out and trampled underfoot.” (Matthew 5:13b). The salt that loses its taste is compared to people who claim to be Christians only because of their baptisms but do not actively participate in the Church’s mission. Here, Jesus exhorts us to be active Christians who renew our “Christian taste” by regularly living the seven sacraments of the Church, especially the Eucharist and Confession.

In the second part of our Gospel, Jesus uses the metaphor of the traditional oil lamp from his time to remind us that we are the light everywhere we live and are called to be placed not under a bushel basket but on a lampstand so that we give light to all around us (Vv. 14-16). He expects us to influence the world positively, using all the functions and purposes of the traditional oil lamp.

Regarding the functions, this oil lamp has several components, such as the lantern oil, oil tank, wick, and wick-raiser knob. Each element serves a specific purpose. (1) Lantern oil represents the disciples’ relationship or communion with Jesus. Just as a traditional oil lamp cannot give light without fuel, we cannot shine in the world without our relationship with Jesus. Note that the oil dries up the more the lamp gives light. So, more oil is needed to keep the lamp functioning. This means the challenges we encounter in our mission gradually dampen our communion with Jesus. Therefore, we must reinforce our relationship with Jesus often and often. 

(2) The oil tank is the container where the fuel oil is stored. This oil tank refers to the world, Church communities, or families where the disciples and we live out our relationship with Jesus. It is crucial to make our Church communities and families places where we encounter God.

 (3) The wick represents the disciples’ mission. For the dry part to give light, one part of the wick must touch the oil. Likewise, one part of our lives must be connected to our relationship with God so that our mission’s works bear fruit.

(4) The wick-raiser knob symbolizes prayer life. The more the wick gives light, the more it burns and eventually finishes off. So, the wick-raiser knob is needed to raise the wick up. Prayer life is necessary for us to keep our mission up. Moreover, this wick-raiser knob does not work automatically but manually. Someone is needed to manipulate it and raise the wick up. God is the one who raises our mission work up through the Church leaders, spiritual directors, parents, schoolteachers, and our brothers and sisters. Their exhortations, teachings, and encouragements “raise our wick up” to continue shining the light of God’s love wherever we live.  

Regarding the purpose of the light, Jesus tells his disciples that just as a city set on a mountain cannot be hidden, no one would waste precious fuel oil by lighting a lamp and then immediately covering it with a bushel basket, preventing it from giving light. The lamp's purpose is to be set on a lampstand, so it can provide light to all in the house. We are called not to be wasted by doing nothing or hiding our mission work. Instead, being Christians and members of the kingdom of heaven means accepting to be “set on a lampstand” and living out the Beatitudes (Christian lifestyle) openly, without fear or shame, so everyone in our Church communities, families, and societies where we live can see and benefit from our good works and glorify God (vv. 14-16).

The context of our first reading passage is the beginning of a new life for the people of Israel in the promised land after the Babylonian exile. Overjoyed by their freedom, they focused on building their nation but neglected the needy. In the passage from our first reading, Isaiah teaches them that their priority should be the good treatment of the poor and the oppressed rather than building their houses. It is not the beauty of the new buildings they construct that will make their restored generation shine like the light. Instead, sharing their bread with the hungry, sheltering the oppressed and the homeless, and clothing the naked will make their nation shine like dawn (v. 7). Moreover, when they focus on treating the poor and marginalized with love, God will hear their prayer when they call upon him and heal their wound of exile quickly. Then their vindication shall go before them, and the glory of the Lord shall be their rear guard (v. 8). This reading teaches us to be concerned about priorities. First things first! Maintaining our Church and family facilities is fine. Coming to worship God in our beautiful Church is excellent. However, they are not enough if we neglect the poor and oppressed among us. Our Holy Mother Church exhorts us to give “what we have” to care for the elderly, shut-ins, the sick, and the needy. Only when we do well in the outreach ministry do our Church communities and families shine their light; God will hear our prayers and be our guard, and our “wounds” and sickness will be healed.

The Gospel teaches us to give “who we are,” and the first reading teaches us to give “what we have.” In our second reading, Saint Paul is our model of one who gives “what he has” and “who he is.” As members of the kingdom of heaven, let us ask God’s grace in the liturgy of this Mass that we become the salt and light of our Church communities, families, neighbors, societies, and everywhere we live. Amen. 

Rev. Leon Ngandu, SVD

Pastor of Holy Family Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator

 

 

 

 

 

 

 

 

 

4th Sunday in Ordinary Time Year A – Feb. 1, 2026

 

4th Sunday in Ordinary Time Year A– Feb. 1, 2026

Zephaniah 2:3; 3:12-13; 1 Corinthians 1:26-31; Matthew 5:1-12a

 

Theme: The Beatitudes as the Lifestyle of the Kingdom of Heaven on Earth

 

A. A Brief Exegetical Analysis of Matthew 5:1-12a

 

1. Historical and Literary Contexts

After the story of Jesus’ temptation (4:1-11), Jesus officially began his public ministry in Galilee (4:12-25), which involved establishing the kingdom of heaven on earth. In his initial preaching, he invited people to repent as a prerequisite for becoming members of this kingdom of heaven (4:17), called his first four disciples (4:18-22), and ministered to a vast multitude (4:23-25). Immediately following this section, Matthew presents a series of Jesus’ teachings, known as the “Sermon on the Mount” (Mt 5-7), where Jesus instructs the crowds and his four new disciples on the lifestyle of the heavenly kingdom he has just established on earth. Our text introduces this section. Here, Jesus calls believers to follow the beatitudes to be regarded as “blessed” and qualify as members of the kingdom of heaven. The teaching about the similes of salt and light (5:13-16) immediately follows our passage.

 

2. Form, Structure, and Movement

This sermon is introduced in vv. 1-2 and concluded in vv. 11-12. The body of the text includes eight parallel statements of the blessing promised in the third person plural (vv. 3-11).

 

3. Detailed Analysis

Vv. 1-2: This introduction contains four essential details. (1) “When he saw the crowds” illustrates that Jesus recognized their interior need, which is the hunger to hear the Word of God. (2) “He went up the mountain” alludes to Moses, who went up the mountain to meet with Yahweh and receive the Laws from him (Exodus 19; 24). Here, Matthew portrays Jesus as a “Moses-like figure, but one who exceeds Moses as the authoritative Teacher of the Law.”^[1] Additionally, the mountain symbolizes a place of prayer. Jesus ascended the mountain to commune with his Father before ministering to the crowds.^[2] (3) His disciples came to him. These are the four newly called men (see 4:18-22). They know nothing yet; their approach to Jesus signifies their eagerness to learn from their Master. (4) He began to teach them. After assessing the needs of the crowds and communing with his Father in prayer, Jesus now teaches both the crowds and his disciples.

Vv. 3-10. These are the eighth beatitudes that Jesus presents to the crowds as a lifestyle for those who choose to become members of the kingdom of heaven. 

V. 3. The poor in spirit: From the Latin word ptochos, a poor person denotes a beggar who is destitute and needs help. Translated from the Old Testament word, ’anāwîm, a poor person is someone without material possessions and relies on God’s providence.^[3] Unlike Luke, Matthew adds “in spirit” to his statement to mean that the kingdom of heaven is for all those of whatever social rank who humbly recognize their total dependence on God.

V. 4. In the second beatitude, Jesus calls those who mourn blessed and promises to comfort them. In its literal sense, this recalls how God comforted the people of Israel when they mourned the destruction of their temple, the occupation of their land, and the deportation of their kings and people to exile (see Is 61:1-3). In its spiritual sense, this beatitude refers to those who mourn for their sins. Jesus calls the repentant “blessed” and promises to comfort them.

V. 5. The third beatitude recalls Psalm 37:11, “(…) the meek shall possess the land.” In this Psalm, the land alludes to Palestine, but in this third beatitude, it signifies the kingdom of heaven. In the context of this beatitude, the word praeis, “meek,” does not connote shy people; rather, it refers to those who are humble, considerate, and not overly impressed by their own self-importance.^[4]

V. 6. The fourth beatitude alludes to Psalm 107:5, 8-9, which states that God satisfies the thirsty and fills the hungry with good things. While the Psalmist discusses the hunger and thirst for food and drink, Matthew indicates that the crowds will be called “blessed” if they are hungry and thirsty for righteousness. In the Bible, righteousness refers to acting in accordance with divine or moral law.^[5]

V. 7. Repentance is essential to being part of the kingdom of heaven. A penitent relies on God’s grace and mercy. In this fifth beatitude, Jesus asserts that seekers of the kingdom of God should first forgive their fellow humans before expecting pardon for their sins from God. Jesus emphasizes this assertion many times later on; for instance, in the prayer he taught his disciples: “... and forgive us our debts, as we forgive our debtors” (6:12, NABRE); in his reaction to the Pharisees, who opposed him because he welcomed sinners and tax collectors (9:9-13); and in the Parable of the Unforgiving Servant (18:21-35).

V. 8. According to Psalm 24:4, the “clean of heart” is the one “who has not given his souls to useless things, what is vain.” (NABRE). The Psalmist promises that only the “clean of heart” can go up the mountain of the Lord, his holy place (which refers to the temple), to receive blessings and justice from God (Ps 24:3-5). In this sixth beatitude, Jesus promises that the “clean of heart” will see God in the kingdom of heaven.^[6]

V. 9. The kingdom of heaven established by Jesus is also the kingdom of peace. Therefore, the crowds should promote peace in their communities to qualify as “children of God” and, consequently, members of the kingdom of heaven.

V. 10. In the fourth beatitude, Jesus linked the word “righteousness” with hunger and thirst. However, in this eighth beatitude, Jesus connects righteousness with persecution. He prepares the crowds to understand that seeking membership in the kingdom of heaven may involve the way of the cross, as many people may hate them and even persecute them.^[7] He promises that the kingdom of heaven will belong to all those who accept persecution for the sake of righteousness.

Vv. 11-12. In this epilogue, Jesus continues the topic of persecution that he developed in the eighth beatitude, but this time, he specifically addresses it to his four new disciples. He replaces “righteousness” with himself. The disciples are blessed, and their reward in heaven will be great when people falsely abuse and persecute them because of Jesus. Through this expression, “Thus they persecuted the prophets who were before you” (v. 12b), Jesus suggests that discipleship may also involve carrying one's cross, as the disciples stand in the line of the persecuted prophets of Israel.^[8] 

 

4. Synthesis

The citizens of the heavenly kingdom must be the poor in spirit, those who mourn, the meek, those hungry and thirsty for righteousness, the merciful, the pure in heart, and the peacemakers. They should rejoice when they are falsely persecuted and abused for the sake of righteousness and because of Jesus. They are blessed when they follow all these beatitudes because they qualify to become members of the kingdom of heaven.

 

B.     Pastoral Implications

 

1. Liturgical Context

In last Sunday's Gospel, we heard Jesus invite us to repent and become members of the kingdom of heaven he established. Indeed, we are citizens of heaven. Thus, today’s Scripture readings teach us about the lifestyle of the heavenly kingdom on earth. In the Gospel, Matthew exhorts us to observe the beatitudes. The prophet Zephaniah, in the first reading, calls us to seek the Lord, justice, and humility. Saint Paul, in the second reading, invites us to reflect on our Christian vocation. 

 

2. What the Church Teaches Us Today

In our Gospel, Jesus teaches us how to live here on earth to qualify as members of the kingdom of heaven. He asks us to be poor in spirit, meaning we should depend entirely on God through the sacraments, especially the Eucharist and Confession. He encourages us to “mourn” or regret our sins and confess them regularly to stay “clean of heart.” He calls us to be humble, to hunger and thirst for righteousness, to forgive others, and to consistently promote peace wherever we live. We should not be sad but rejoice whenever people falsely abuse and persecute us for the sake of righteousness and because of his name.

We can observe all these beatitudes only if we keep prayer at the center of our lives. Matthew tells us that before Jesus taught the crowds, he went up the mountain. In biblical language, the mountain is the place of encounter with God. Jesus first encountered his Father God in prayer before he ministered to the crowds. Our mountains today are our local Church, families, and wherever we connect with God in prayer. Let us consider meeting with God, our Father, in Eucharistic celebrations (especially on Sundays), family prayers, and group or individual prayers.

In the first reading, our Holy Mother Church exhorts us to be the “prophets Zephaniah” of our time who call our brothers and sisters to observe this lifestyle of the kingdom of heaven. Let us first understand its historical context. Zephaniah prophesied in the southern kingdom of Judah during the reign of King Josiah (640-609 BC). That was a difficult time for the Jewish nation. The northern kingdom of Israel had already fallen to the Assyrians, while the southern kingdom of Judah had submitted to their control. King Manasseh and a large part of the population, out of fear of conquest and destruction, abandoned God’s covenant and pledged loyalty to pagan gods. Zephaniah courageously condemned the leaders and all those who had forsaken their faith in God. He prophesied that the LORD would one day destroy what was left of their nation.

In the passage we heard in our first reading, Zephaniah called them to seek the LORD, justice, and humility to be sheltered on the day of the LORD’s anger when he comes to destroy everything (Zephaniah 2:3). Pay attention to how Zephaniah speaks of a “remnant” of the people after the anger of the LORD destroys their nation. They are humble and lowly, who take refuge in the name of the LORD, who do no wrong and speak no lies, and who do not have a deceitful tongue in their mouths (Zephaniah 3:12-13). This passage speaks to us today. Like the people of Zephaniah’s time, many political, social, and religious leaders, as well as ordinary people today, choose to forsake Christian faith and values because of fear of persecution and the need for power and the riches of this world. The Church reminds us that we are the “prophets Zephaniah” of our time; so let us call our brothers and sisters and ourselves to seek God, justice, and humility instead, and invite them to live out the beatitudes.

This lifestyle of the heavenly kingdom is utterly opposite to our modern notion of being rich and famous. Saint Paul explains this very well in our second reading. He invites the Christians of Corinth and all of us to consider our own calling. Our calling is not to be citizens of this world but citizens of the kingdom of heaven. Consequently, we are called to start living the lifestyle of the Beatitudes now. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator

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[1] Barbara E. Reid, The Gospel According to Matthew, 32.

[2] Ian Boxall, “Matthew” in The Jerome Biblical Commentary for the Twenty-First Century, 1181.

[3] NABRE, note to Mt 5:3.

[4] Barbara E. Reid, The Gospel According to Matthew, 33.

[5] Barbara E. Reid, The Gospel According to Matthew, 34.

[6] Barbara E. Reid, The Gospel According to Matthew, 34.

[7] Barbara E. Reid, The Gospel According to Matthew, 35.

[8] NABRE, note to Mt 5:12.

3rd Sunday in Ordinary Time and Sunday of the Word of God– January 25, 2026

 3^rd Sunday in Ordinary Time and Sunday of the Word of God– January 25, 2026

Isaiah 8:23–9:3; 1 Corinthians 1:10-13, 17; Matthew 4:12–23

 

Theme: The Continued Reading of the Bible Helps us to Stay United with God and with Each Other

 

A.   A Brief Exegetical Analysis of Matthew 4:12-23

 

1.       Historical and Literary Contexts

Our Gospel passage, including vv. 24-25, which the lectionary has omitted, marks the beginning of Jesus’ public ministry in Galilee. Matthew aims to show that Jesus' ministry fulfills the Old Testament prophecies. This passage is immediately preceded by the account of Jesus’ triple temptation in the desert by Satan (4:1-11) and followed by the Beatitudes (5:1-12) in the Sermon on the Mount. 

 

2.      Form, Structure, and Movement

Our Gospel passage is a narrative divided into three movements: Jesus’ initial preaching in the regions of Zebulun and Naphtali (vv. 12-17), the calling of the first four disciples (vv. 18-22), and the success of Jesus’ ministry (vv. 23-25).

 

3.      Detailed Analysis

Vv. 12-17. It seems strange that Jesus withdrew to Galilee upon hearing of his cousin’s arrest. Was Jesus not concerned about John the Baptist's suffering? However, this is not the focus of Matthew's narrative. By mentioning John the Baptist’s arrest here, the evangelist intends to show that Jesus takes up the mission where John the Baptist left off (see Jn 3:22-23; 4:1-3).^[1]

Jesus now lives in Capernaum by the sea, a fishing village northwest of the Sea of Galilee. In vv. 13-16, Matthew accommodates Jesus’s move to Capernaum to Isaiah’s prophecy about the light rising upon Zebulun and Naphtali, the story we heard in our first reading. He understands the Mediterranean Sea of Isaiah’s oracle as the Sea of Galilee.^[2] Also, while Capernaum was only in the region of Naphtali, Matthew tells his readers that it was also in the region of Zebulun (see Josh 19:10-16; 19:32-39). Zebulun and Naphtali were the first regions the Assyrians destroyed and incorporated into the Assyrian provincial system after they invaded the northern kingdom of Israel in 732 B.C. (see Is 8:22–9:3; 2 Kgs 15:29).^[3] By making Jesus start his public ministry in these two regions and by accommodating this rearrangement, Matthew wants his readers to know that Jesus’ mission fulfills Isaiah’s prophecy about reunifying Israel and bringing them the “great light.” The mention of “Galilee of the Gentiles” in v. 15 foreshadows the expansion of Jesus’ mission to the Gentiles (see Mt 28:16-20).^[4]

The expression “From that time on” (v. 17) marks an essential transition, signaling the beginning of Jesus’ public ministry. The topic of Jesus’ first preaching (v. 17) matches that of John the Baptist (Mt 3:2), but with a different meaning: The kingdom of heaven has not begun in John the Baptist’s preaching but in Jesus’. Unlike Mark and Luke, Matthew uses “kingdom of heaven” instead of “kingdom of God.” He substitutes the name “God” with “heaven” because he addressed his Book mainly to the Jewish Christians, and the devout Jews of his time avoided pronouncing the name God out of reverence. In either case, the kingdom of heaven or the kingdom of God is not a location but the effective reign of God over his people.

Vv. 18-22: The call of the first four disciples. Matthew emphasizes some key characteristics of discipleship in this account to help his readers reflect on their own response to Jesus’ call. (1) It is Jesus who initiates the invitation. (2) Jesus encounters these four men in their daily work (fishing). (3) Because he calls them to an active mission, Jesus does not condition his calling to an intellectual assent. (4) Totality and immediacy: These four men immediately left everything (and their parents in the case of John and James) and followed Jesus.

Vv. 23-25: The success of Jesus’ first preaching. Jesus proclaimed the Gospel of the kingdom and cured every disease and illness among the people. As a result, his fame spread, and great crowds followed him. The expression “their synagogues” rather than “the synagogues” in v. 23 conveys the conflict between Matthew’s predominantly Jewish Christians and Jews who did not believe in Jesus.

 

4.      Synthesis

Jesus begins his first public ministry in the regions of Zebulun and Naphtali, the same areas the Assyrians destroyed in 732 B.C. Isaiah prophesied about these regions (see Is 8:22–9:3), indicating that his mission fulfills Isaiah’s oracle and reunites Israel. This mission calls the people to repent because the kingdom of heaven has begun with him. Recognizing he needs help to build this kingdom, he calls his first four disciples. These men immediately leave everything, including their families, to follow Jesus. With his newly called disciples, he travels throughout Galilee, teaching, preaching, and healing the sick. As a result, his fame spreads everywhere, drawing great crowds that follow him. 

 

B.    Pastoral Implications

1. Liturgical Context

“Ignorance of the Scriptures is ignorance of Christ” (Saint Jerome). In his Apostolic Letter, Motu Proprio “Aperuit Illis”, published on September 30, 2019, Pope Francis establishes that “the Third Sunday in Ordinary Time is to be devoted to the celebration, study, and dissemination or sharing of the Word of God. Today is the World Sunday of the Word of God. We recognize the centrality of God’s Word in the life of the Church and our families. Today’s Scripture readings tell us that Jesus’s mission, which is also our mission today, is to build the kingdom of heaven (Gospel), to bring the great light to where we live (first reading), and to restore unity with God and one another (second reading).

 2. What the Church Teaches Us

Let us first analyze our first reading to understand what the Church tries to teach us today. Isaiah served as God’s prophet for about forty years in the Southern kingdom of Judah. During that time, he witnessed the fall of the northern kingdom of Israel by the Syrians in 733 B.C. and the Assyrians in 732 B.C. When Isaiah delivered the prophecy of our first reading, Ahaz, the king of the Southern kingdom of Judah, was facing considerable pressure from Syria and the Northern kingdom of Israel to team up with them against Assyria. When Ahaz refused their demand, Syria and Israel invaded Judah with a plan to unseat Ahaz. This event is known as the Syro-Ephraimite War (735-732 B.C.) The Assyrians made this plan ineffective. In 732 B.C., they invaded the northern kingdom by first destroying Zebulun and Naphtali, the two regions Isaiah mentioned in our first reading (Is 8:23), which Matthew refers to in our Gospel (Mt 4:13). In 721, they deported the people of Israel and devastated the entire northern kingdom. Meanwhile, the southern kingdom of Judah became a vessel of Assyria. This truly was a dark period in the history of Judah. After the north, the Assyrians conquered the “land west of the Jordan” (or beyond), which our first reading names “the district of the Gentiles” (Some translations read “Galilee of the Nations) (Is 8:23). In this context, Isaiah, in our first reading, prophesizes that the people of Israel who experienced this dark moment and lived in a land of gloom would see a great light shine upon them as God would smash the yoke that burned them, the pole on their shoulders, and the rod of their taskmaster.

While the image of Israel’s bondage by the Assyrians is political, this situation explains how many people today are in bondage to sin and to Satan. Today, we see the “gloom” that comes from being addicted to behaviors and actions that harm our relationship with God and one another. The gloom extinguishes our love for God and our neighbor. Moreover, beyond the material and physical powers of Assyrians, there are spiritual “Assyrian” powers (demons) in our world that continue to devastate our spiritual lives. The devil incites us to sin as he aims to separate us from God and our Church Community and bring darkness and gloom into our lives. Our societies and families need spiritual freedom from the devil's bondage. The prophet Isaiah prophesied and reassured his people and us that one day, God will restore hope to Israel and us today. He saw our gloom and darkness turning to light and joy and the yoke, pole, and rod of the oppressors being smashed as on the day of Midian (Is 9:1-3). The “yoke,” “pole,” and “rod” were the symbols of Assyrian oppression. Today, they are the symbols of the devil’s oppression of addictions, racism, social injustice, and immoral practices that lead people to commit immoral actions. The mention of “the day of Midian” refers to Gideon's stunning defeat of the Midianite tribes (see Judges 6-8).

By telling us that Jesus began his public ministry in Zebulun and Naphtali, the same regions we heard about in our first reading, Matthew wants to teach us that Jesus’s mission is to fulfill Isaiah’s prophecy of our first reading. Jesus came to reunify Israel and all of us. Since the bondage that Isaiah talked about in our first reading was more spiritual than political, which refers to the bondage to sin, the first-ever preaching of Jesus calls us to repentance to be freed from the bondage of sins and to start a new life with him in the kingdom of heaven that he came to establish.

We cannot fully enjoy the reign of God while our brothers and sisters remain in the darkness of sin and under the influence of the devil's spiritual power. This is why Jesus called his first four disciples and continues to call us today to collaborate with him in building the heavenly kingdom on earth. Matthew highlights several key characteristics of discipleship in this account to encourage us to reflect on our own response to Jesus’ call: (1) Jesus initiates the invitation to discipleship. (2) He encounters these four men and each of us in our daily work. (3) Since he calls them and us to an active mission, Jesus does not require intellectual assent for his calling. (4) Totality and immediacy: These four men immediately left everything behind (including their parents, in the case of John and James) to follow Jesus. Likewise, let us respond to Jesus’ call with immediacy and total dedication.

 Jesus calls us to make us the “fishers” of our brothers and sisters by bringing Jesus’s great light wherever the devil spreads the darkness. Where there is the darkness of division, racism, injustice, sadness, lack of peace, and immoral practices and actions, we are called to bring Jesus’ great light of unity, justice, love, joy, and peace. We are made “fishers” of our brothers and sisters to denounce with courage all immoral laws that lead people to sinful practices and actions. Our mission as Jesus’ disciples is to help the people in our societies and families live in unity with God and one another in peace. This is the mission Saint Paul deals with in our second reading.

In the next several weeks, our second readings will be taken from Saint Paul’s First Letter to the Corinthians. Today’s passage is the beginning of the body of this letter. Immediately following the Thanksgiving in the introduction (vv. 1-9), Paul commences his letter by exhorting his people to unity because the Corinthian church was divided. The reading says that Chloe’s people reported to Paul about the division among the Corinthians. Some Bible scholars affirm that these people were the employees or slaves of Chloe, who was an otherwise unknown businesswoman. Chloe and her servants were followers of Jesus. Apparently, the servants visited the Community of Corinth on their business trip, then heard about the divisions among the people and probably witnessed them firsthand. Then they reported to Paul what they had seen and heard. These divisions are based on the allegiances that the people formed around their spiritual leaders: Paul, Apollos, Cephas (Peter), and Christ. Paul teaches them that their divisions do not make sense because Christ is not divided. All people belong to Christ. Our communities, societies, and families also face divisions today, although we all claim to be the children of the same Father, God. We should not be divided if we believe in the same God and accept Jesus as our savior. God is one, and the Church of Jesus is one. Therefore, we are called to be one in the Lord Jesus Christ.

May the liturgy of this Mass enable us to repent, respond to Jesus’ call, and become familiar with the Word of God. When we do all these, we can bring Jesus’ great light into our lives and restore unity with God and one another. Amen. 

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator

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[1] Barbara E. Reid, The Gospel According to Matthew, 29.

[2] See NABRE, note to Is 8:23.

[3] NABRE, note to Is 8:23.

[4] Barbara E. Reid, The Gospel According to Matthew, 30.