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

 

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

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

 

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

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

 

1. Historical and Literary Contexts

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

 

2. Form, Structure, and Movement

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

 

3. Detailed Analysis

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

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

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

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

 

4. Synthesis

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

 

B.     Pastoral Implications

 

1. Liturgical context

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

 

2.      What the Church Teach Us Today

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

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

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

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

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator

 

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

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

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

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

 

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

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

 

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

 

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

 

1. Historical and Literary Contexts

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

 

2. Form, Structure, and Movement

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

 

3. Detailed Analysis

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

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

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

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

 

4. Synthesis

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

 

B.     Pastoral Implications

 

1. Liturgical Context

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

 

2. What the Church Teaches Us Today

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

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

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

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

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

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

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator

 

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

 

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

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

 

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

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

 

1. Historical and Literary Contexts

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

 

2.      Form, Structure, and Movement

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

 

3.      Detailed Analysis

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

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

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

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

 

4.      Synthesis

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

 

B.     Pastoral Implications

 

1. Liturgical Context

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

 

2. What the Church Teaches Us Today

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

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

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

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

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

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

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

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator

 

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

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

 

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

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

 

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

 

A Brief Exegetical Analysis of Matthew 11:25-30

 

1.      Historical and Literary Contexts

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

 

2.      Form, Structure, and Movement

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

 

3.      Detailed Analysis

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

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

 

4.      Synthesis

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

 

B. Pastoral Implications

 

1.      Liturgical Context

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

 

2.      What the Church Teaches Us Today 

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

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

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

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

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

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator

 

 

 

 

13th Sunday in Ordinary Time, Year A – June 28, 2026

 13^th Sunday in Ordinary Time, Year A – June 28, 2026

2 Kings 4:8-11, 14-16a; Romans 6:3-4, 8-11; Matthew 10:37-42

 

Theme: Discipleship Conditions and Rewards to Christians Who Support Jesus’ Missionaries 

A. A Brief Exegetical Analysis of Matthew 10:37-42

 

1. Historical and Literary Contexts

This text concludes Jesus' Mission Sermon to his disciples, as Matthew reports it in chap. 10. In this sermon, Jesus sent his disciples on a mission with instructions (vv. 1-15); he warned them about the coming persecutions (vv. 16-25); he encouraged them, reassured them of God’s protection, and promised to acknowledge or deny them before God if they acknowledge or deny him before people (vv. 26-33), and prepared them for the repercussions while explaining the conditions and rewards of discipleship (vv. 34-42).       

 

2.      Form, Structure, and Movement

This Gospel narrative is rich in metaphors. It is structured into two movements. Jesus first discussed the conditions of discipleship with his twelve sent (vv. 37-39) before telling them about the rewards awaiting all who will support them in their mission (vv. 40-42). 

 

3.      Detailed Analysis

Vv. 37-39. Immediately before these verses, Jesus told his disciples that his mission on earth would not bring peace but division within families, as some would believe in him while others would not (10:34-36). Jesus’ mission on earth may cause division not only among believers but also among his own disciples. This is why in vv. 37-39, he discusses the conditions of discipleship with them as requirements for being worthy of him and succeeding in their mission.

The first condition is that the disciples must love Jesus more than their family members (v. 37). Jesus does not mean that his disciples should hate their families. Instead, he means that the love they have for him and his mission must surpass their love for their families. The second condition is that the disciples should accept taking up their crosses and following Jesus to be worthy of him (v. 38). The cross alludes to Jesus’ crucifixion, so Jesus asks them to follow in his footsteps by being willing to be crucified because of him and his mission. This clarifies the third condition, which states: “Whoever finds his life will lose it, and whoever loses his life for my sake will find it.” (V. 39). Amid persecution, the disciples who try to save their earthly lives by denying Jesus will lose their lives in eternal condemnation. In contrast, those who courageously accept losing their earthly lives for the sake of Jesus and his mission will “find” their lives in the heavenly kingdom.

Vv. 40-42. Jesus connects the disciples to him and God: “Whoever receives you receives me, and whoever receives me receives the one who sent me.” (V. 40). In the mission, Jesus represents God, and the disciples represent Jesus; therefore, the disciples represent God. He then promises rewards to all believers who support his disciples and their mission. Matthew identifies three different rewards based on three titles of the disciples: Prophets, righteous men, and little ones. The disciples are the “prophets” because they announce the Word of God. They are “righteous men” due to their religious lifestyle and dedication to representing Jesus. They are “little ones” because they are defenseless before their persecutors. Thus, Matthew intended to urge the believers of his time to provide three types of support to the missionaries: they should sustain their mission of proclaiming God’s Word, supply necessary needs for their religious lifestyle, and assist them when they face persecution. All the rewards promised to the disciples will also be granted to all believers who support them in their mission.

 

4.      Synthesis

Jesus asks his disciples to do three things to be worthy of him and succeed in their mission: (1) they should love Jesus more than they love anyone else, (2) accept his call to follow in Jesus’ footsteps of crucifixion, and (3) be prepared to lose their earthly lives if necessary. Jesus depicts the disciples on a mission as “the prophets” because of the Word of God they announce, “righteous men” due to their religious lifestyle and dedication to representing Jesus, and “little ones” because they are defenseless before their persecutors. Therefore, the believers who support the disciples’ mission of proclaiming the Word of God, provide them with essential needs for their religious lifestyle, and help them when persecuted, will receive the same rewards promised to the disciples.            

 

B.     Pastoral Implications

 

1. Liturgical Context

 In the Gospel, Jesus first asks his disciples and us to do three things to be worthy of him and succeed in our mission: we should love Jesus more than we love our family members; we should accept our crosses and follow Jesus’ footsteps of crucifixion; and we should be ready to lose our earthly lives for the sake of Jesus and his mission. In our second reading, Saint Paul supports this when he reminds us that since we were baptized into Jesus’ Death, we should not be afraid to carry out Jesus’ mission, even amid persecution, because we believe in the Resurrection. Second, in our Gospel, Jesus promises us rewards if we support his disciples of our time in their mission. Our first reading gives us an example of an unnamed woman of influence who was rewarded for her generosity to Elisha, the holy man of God.

 

2. What the Church Teaches Us Today

In the first part of our Gospel passage, Jesus calls us to do three things to prove that we are worthy of him and to succeed in our Christian mission. (1) We should love him and his mission more than anything else. “Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me.” (Mt 10:37). Jesus does not ask us to hate our family to prove our love for him; instead, he calls us to a higher level of love for him and his mission. Last Sunday, we learned that people may discourage, reject, mock, and even persecute us because of our Christian faith and ministries. The goal of the devil in this mistreatment and persecution is to force us to abandon our faith and ministries. Therefore, when we love Jesus more than anyone else, we will never leave him and his mission.

(2) We should take up our crosses and follow Jesus in order to be worthy of him (v. 38). Crosses can refer to any situation we cannot change, such as illnesses that individuals may live with for the rest of their lives. Crosses can also encompass all challenging ministries that demand a great deal of energy, faith, patience, and courage. Taking up our crosses also entails accepting the ultimate sacrifice of our lives for the sake of Jesus and the people we serve. Jesus is our great example to imitate; He did not run away but carried his Cross until the end of his earthly life.

(3) We should be ready to lose our lives or sacrifice ourselves for the sake of Jesus and his mission. “Whoever finds his life will lose it, and whoever loses his life for my sake will find it.” (Mt 10:39). This means that whenever we abandon our faith and mission due to the trials we face to protect our lives in this world, we will lose them in heaven. When we continue to serve people and maintain our Christian faith, even amid persecution and death, Jesus reassures us of eternal salvation in God’s kingdom. In our second reading, Saint Paul teaches us the same thing. He reminds us that we were baptized into Christ’s death, and since Christ was raised from the dead by the glory of the Father, we too might live in newness of life (Rm 6:3-4). Therefore, we should not be afraid of “losing” our lives in this world because we believe in the Resurrection in heaven.

The second part of our Gospel exhorts us to support the religious brothers and sisters, the ordained and lay ministers, and their missions (Mt 10:40-42). Matthew identifies them in three categories, determining the three types of support we should provide them. First, as the “prophets” who announce God’s Word to us, we are called to support their mission of evangelization. Second, by their religious lifestyle, they are “righteous men and women.” Therefore, we should provide them with the necessary resources so they can continue to be good examples of those who left everything to follow Jesus through a life of obedience, chastity, and poverty. Third, they are “little ones,” meaning defenseless when persecuted. Therefore, we should help, encourage, and support them. Jesus reassures us that we will receive the same rewards promised to his missionaries if we support them in their mission. Our first reading gives us an example of a “woman of influence” who was rewarded for her hospitality to Elisha, God's prophet and holy man.

May the liturgy of this Mass inspire us to be committed missionaries and active Christians who support Jesus’ ministers of our time and their mission. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator