25th Sunday in Ordinary Time, Year C – Sept. 21, 2025

 

25^th Sunday in Ordinary Time, Year C – Sept. 21, 2025

Amos 8:4-7; 1 Timothy 2:1-8; Luke 16:1-13

 

Theme: We Cannot Serve Both God and Money

 

A.    A Brief Exegetical Analysis of Luke 16:1-13

 

            1.      Historical and Literary Contexts

Luke recounts two parables in chapter 16: the dishonest steward (vv. 1-13) (our parable) and the parable of the rich man and Lazarus (vv. 19-31). Through these two parables, Luke talks about Jesus’ attitude toward the rich and the poor. The parable of the lost son (15:11-32) immediately precedes our Gospel passage, and three isolated sayings, namely against the Pharisees (vv. 14-15), about the Law (vv. 16-17), and divorce (v. 18), follow it.

 

            2.      Form, Structure, and Movement

This Gospel story features a parable. It is divided into two parts. Jesus first tells the parable (vv. 1-8a), then applies it in his teaching about the risk of serving two masters: material possessions and God (vv. 8b-13).   

 

            3.      Detailed Analysis

Vv. 1-8a. In Palestinian custom, freemen often sold themselves into slavery to wealthy individuals, becoming stewards of their possessions.^[1] Also, stewards were considered part of their masters’ household.^[2] This is the case with the steward in our parable. As a slave, he does not possess any estate of his own to survive with after being dismissed. His dishonesty in this parable is not due to his final decision to have the debtors write new notes, but rather because he was reported to be squandering his master’s property by adding his profits to the debtors’ notes. While the listeners might expect the master to become angry at his steward for changing the notes of his debtors, the master praised him instead for acting prudently.

This parable should be studied in conjunction with the Parable of the Prodigal Son, which immediately precedes it, for a deeper understanding. Both the lost son and the steward mishandled their authorities' property, leading to disastrous consequences. When considering what to do to survive, each of them practices one of the two acts of repentance: the lost son returns to his father and confesses his sins, while the steward chooses to fix his fault by having his master’s debtors write new notes, minus his profit, reflecting the true amounts owed.

Through these two parables, Luke highlights that sin damages believers’ relationships with both God (in the parable of the lost son) and others they offend (in the parable of the dishonest steward), leaving them in dire circumstances. Choosing to repent is essential for restoring these relationships and for survival. Repentance involves two actions. First, like the lost son, believers should return to God, whom they have wronged, admit their sins, confess them, and seek reconciliation. Second, like the dishonest steward, they should rectify their wrongs and reconcile with those affected.

Vv. 9-13. In this second part of the Gospel, Jesus draws three conclusions from the parable of the dishonest steward. First, he advises his disciples to be wise in the way they handle their wealth (v. 9). This means they can use wealth, but they should not depend on it, since trusting only in God leads to eternal life. Second, Jesus urges constant faithfulness to those in positions of responsibility, especially regarding eternal life (v. 10). Trust is not given; it is earned. Third, Jesus highlights the conflict between serving God and “mammon” at the same time (v. 13). “Mammon,” a Greek translation of the Aramaic word, refers to anything of this world, including wealth, riches, titles, positions, privileges, and honors that one relies on for security and which distract believers from focusing on God.^[3] 

 

            4.      Synthesis

The parable of the dishonest steward, along with the parable of the lost son recounted in 15:11-32, highlights the importance of recognizing that sin damages believers’ relationships with God and the people they offend. Therefore, to repair these relationships and gain eternal life, believers are called to follow two steps of repentance: just as the lost son, they should return to God through the sacrament of confession, and, just as the dishonest steward, correct the wrongs they have committed. Jesus draws three conclusions from the parable of the dishonest steward. First, he advises his disciples to be wise in how they use their wealth (v. 9). Second, he urges constant faithfulness to those in positions of responsibility, especially regarding eternal life (v. 10). Third, he emphasizes the conflict between serving God and “mammon” at the same time (v. 13).     

 

B.     Pastoral Implications

 

1.      Liturgical Context

Our first reading demonstrates that businesspeople during the time of the prophet Amos gained wealth by exploiting the poor and putting their businesses above religion. Similarly, the steward in the parable from our Gospel is accused of dishonesty because he wasted his master’s property by adding his own profits to the notes of his master’s debtors. Today, this dishonest practice of exploiting others and prioritizing businesses over God has worsened in our societies. Today’s liturgy warns us about the danger these sins pose: they damage our relationships with God and others. To restore these relationships and secure eternal life, we are called to follow two steps of repentance: confessing our sins to God and correcting the wrongs we commit against others. Let us pray for each other, especially for those in political office, as Saint Paul encourages us in our second reading, so that all of us place our trust not in “mammon,” but in God alone.

 

2.      What the Church Teaches Us Today

In the parable we heard in our Gospel, the dishonesty of this steward was not because of his final decision to have his master’s debtors write new notes, but because he was reported to be wasting his master’s property by adding his own profits to the debtors’ notes. This dishonest manager echoes the businesspeople from the time of the prophet Amos in our first reading.

In our first reading passage, the prophet Amos advocates for the rights of the poor and the needy. He strongly condemns the bad habits and practices of the merchants of his time. First, the sellers prioritize their business over religion. Questions such as, “When will the new moon be over that we may sell our grains, and the sabbath, that we may display the wheat?” show the frustration of the merchants that religious customs restrict their profits. Today, although not all of us are sellers, we sometimes also express frustrations over Church activities, seeing them as restricting our leisure time or other business opportunities. Like the merchants in Amos’ time, many Christians today focus more on satisfying their physical needs than their spiritual ones.

Second, Amos condemns the dishonest business practices of merchants. They reduce the ephah (about a bushel) and inflate the shekel (used for measuring weight). In other words, they measure out less but charge more. They rig their scales to cheat (see v. 5b). They also burden the poor and lowly with debt that exceeds their basic needs. “We will buy the lowly for silver, and the poor for a pair of sandals; even the refuse of the wheat we will sell!” (v.6). These dishonest practices continue today, even worsened by modern technology. Dishonest businesspeople manipulate their tools of wealth to benefit themselves while the poor suffer most. They believe no one sees their cheating and that the poor have no options. Amos warns them that the Lord, who sees everything, has the power to act on behalf of the poor. “The Lord has sworn by the pride of Jacob: Never will I forget a thing they have done” (v. 7). The phrase “never will I forget" means that the Lord will take concrete action against those who exploit the poor and marginalized.

Like the dishonest steward and sellers in our Gospel and first readings, many Christians today continue to earn more money and improve their standard of living dishonestly. They prioritize their physical lives over building up their spiritual wealth and strengthening their relationships with God and their brothers and sisters. Our Holy Mother Church warns us of the danger these sins pose: they damage our relationships with God and others. Therefore, we are called to follow the two steps of the repentance process we learn from the parable of the lost son and the parable of the dishonest steward if we want to restore these relationships and secure eternal life at the end of time.

The first step is to reconcile with God, whom we offend through our sins. We learn this from the lost son in the parable that comes immediately before our parable. After squandering his father's property, he realized his sins, returned to his father, confessed, and repaired their relationship. The Church encourages us to do the same. Let us always regret our sins, return to God, and confess them sincerely to restore our relationship with God.

The second step of the repentance process is to correct the wrongs we have committed, just as the dishonest steward did in our Gospel. He calls his master’s debtors and adjusts their notes to show the exact amounts they owe his master. In other words, he removes all the extra amounts he added to each note for his own gain. The Church encourages us to do the same. As we seek reconciliation with God, we should also seek reconciliation with the people we have offended by correcting our wrongs and repairing the damage our sins cause them. This is called “Penance.”

In the second part of our Gospel, the Church teaches us three lessons that Jesus draws from the parable of the dishonest steward. First, we should be wise in how we use our wealth, not putting our trust in it, because God is the only one we must trust (v. 9). Second, since all of us are somehow in positions of responsibility, such as in politics, the Church, the family, or wherever we live and work, we should constantly remain faithful to God. Trust is not given; it is earned (v. 10). Third, we should not serve both God and “mammon” at the same time. “Mammon” refers to anything of this world, including wealth, riches, titles, positions, privileges, and honors that one relies on for security and which distract believers from focusing on God (v. 13).

During this Mass, let us pray for one another, especially for political leaders, as Saint Paul urges us in our second reading, so that everyone may sincerely repent from their wrongdoings and seek reconciliation with God and each other. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator

 

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[1] John Bergsma, The Word of the Lord: Reflections on the Sunday Mass Readings for Year C, 420.

[2] Michael Patella, “Luke” in The Jerome Biblical Commentary for the Twenty-First Century, 1337.

 

[3] Michael F. Patella, The Gospel According to Luke, 109

24th Sunday in Ordinary Time, Year C & Feast of the Exaltation of the Holy Cross - Sept 14, 2025

 

24^th Sunday in Ordinary Time, Year C & Feast of the Exaltation of the Holy Cross - Sept 14, 2025

Numbers 21:4b-9; Philippians 2:6-11; John 3:13-17

 

Theme: “Because by Your Cross You Have Redeemed the World”

 

A.                A Brief Exegetical Analysis of John 3:13-17

 

1.                  Historical and Literary Contexts

This Gospel passage is part of Jesus’ address to a larger audience (3:13-21) following the conversation between Nicodemus and Jesus (3:1-12). Before this, Jesus had a clash with the Jews when he expelled them from the temple because they had turned it into a marketplace. This led to the Jews not believing in Jesus (see 2:13-25). Nicodemus disagreed with his fellow Jews, who questioned Jesus’ divine authority, but he could not openly express his faith in Jesus for fear of them. That is why he met Jesus at night to tell him that, unlike other Jews, he, along with the Jewish community he represented, believed in him. In his response, Jesus explained the necessity of being born from above to enter the kingdom of God. This means, like the baptized, Nicodemus should not be afraid to live out his faith in Jesus openly (3:1-12). Jesus’ question to Nicodemus in v. 12 acts as a bridge, as it concludes their conversation and opens Jesus’ discourse to a larger audience (3:13-21), to which our Gospel story belongs. The story of John the Baptist’s final testimony to Jesus (3:22-30) immediately follows this section.

 

2.                  Form, Structure, and Movement

This Gospel story, rich in imagery, can be split into two parts. Jesus first talks about his heavenly origin and his upcoming crucifixion, highlighting the glorification of his cross (vv. 13-15). Next, he explains that his crucifixion is God’s gift to the world for salvation (vv. 16-17).  

 

3.                  Detailed Analysis

Vv. 13-15. Jesus affirms his divine origin when he declares that he has come down from heaven (v. 13). He compares his crucifixion on the cross to the bronze serpent that Moses “mounted” in the desert during the Israelites’ forty-year journey from Egypt to the Promised Land. This story recounts how the people were bitten by seraph serpents sent by God due to their sins. Those bitten by the snakes were dying. However, when they repented, God instructed Moses to raise a bronze serpent and told all who had been bitten to look at it for healing (Numbers 21:4-9). Instead of the verb “mount” used for the event of the bronze serpent, the evangelist uses the verb “lift up” in reference to Jesus' crucifixion to emphasize Jesus’ glorification through his Cross and Resurrection, as well as the healing and salvation that his crucifixion brings to humanity.  

Vv. 16-17. Jesus’ crucifixion is a gift from God, given out of his love for the world (16a). The purpose of this gift is not to condemn (v. 17a), but to offer eternal life to the world (vv. 16b, 17b). However, faith in Jesus is necessary to receive this salvation (v. 16b).

 

4.                  Synthesis

Jesus affirms his divine origin. He talks about his glorification, which will be revealed through his crucifixion on the Cross and Resurrection, granting eternal life to the world. Faith in him is required to receive this salvation. 

 

B.                 Pastoral Implications

 

1.                  Liturgical Context

Today’s liturgy invites us to reflect on the exaltation of the Holy Cross of Jesus, the source of our salvation. Instead of the bronze serpent mentioned in the first reading, Jesus, with great humility and obedience to God, chose to be lifted on the Cross to save us (Gospel and Second readings).

 

2.                  What the Church Teaches Us Today

The first reading recounts how the people of Israel, during their journey from Egypt to the Promised Land, were dying after being bitten by seraph serpents sent by God because of their sins. When they repented, God told Moses to make a bronze serpent and place it on a pole, instructing the Israelites bitten by seraph serpents to look at it for healing. The spiritual sense of this story is that, like the Israelites, we are on our spiritual journey from this world to our Promised Land, the heavenly kingdom. We continue to sin against God, and since sin separates us from him, we also experience spiritual death. Therefore, repentance is essential for our spiritual healing. We are no longer meant to look at the bronze serpent for healing. Instead, we should look at Jesus Christ lifted on the Cross, whom God greatly exalted and gave the name that is above every name (Philippians 2:9). To “look” at Jesus means to approach him through the sacrament of confession to ask for forgiveness of our sins. It also means to exalt his Holy Cross by “bending” our knees in adoration and “confessing” with our tongues that Jesus Christ is Lord, as Saint Paul teaches us in our second reading (Philippians 2:10-11).

May the liturgy of this feast of the Exaltation of the Holy Cross of Jesus help us always “look” at Jesus on the Holy Cross through confession and adoration. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator

23rd Sunday in Ordinary Time, Year C – Sept. 7, 2025

 

23^rd Sunday in Ordinary Time, Year C – Sept. 7, 2025

Wisdom 9:13-18b; Philemon 9-10, 12-17; Luke 14:25-33

 

Theme: The Three Requirements of Discipleship

 

A.    A Brief Exegetical Analysis of Luke 14:25-33

 

1.      Historical and Literary Contexts

In the two passages before our text, Jesus addressed the Jews’ rejection of his teachings on salvation. First, in the parable about the conduct of invited guests and hosts (14:7-14), Jesus explained that their salvation was not automatic but depended on how they responded to God’s invitation; additionally, God’s invitation to share in the heavenly banquet should be extended to sinners and Gentiles who repent (whom the Gospel metaphorically described as poor, crippled, blind, and lame). Second, through the parable of the great feast (14:15-24), Jesus shows how the chosen people refused God’s invitation to the heavenly banquet and how God extended his invitation to the non-Jews who repented. Then, in our passage, Jesus wants the crowds to understand that discipleship for both Jews and non-Jews requires complete dedication, a readiness to face persecution and suffering, and a realistic view of the hardships and costs involved. The story about the simile of salt (vv. 34-35) comes after our text.

 

2.      Form, Structure, and Movement

This narrative comprises a collection of sayings that address the three requirements of discipleship discussed in the text. After the setting (v. 25a), the first requirement is total dedication (vv. 25b-26), the second is readiness to accept persecution and suffering (v. 27), and the third is a realistic assessment of the hardships and costs (vv. 28-33).

 

3.      Detailed Analysis

V. 25a. These large crowds follow Jesus simply because they admire his miracles, but not out of conviction or true discipleship. Jesus redirects their focus from superficial admiration to committed discipleship. He employs various sayings to address the three essential qualities of being a disciple.

Vv. 25b-26. The first requirement for discipleship is “total dedication.” Jesus demonstrates this by asking his followers to first “hate” their family and even their own lives as a condition for becoming his disciples (v. 26). Here, Luke does not mean “hate” literally but uses it as hyperbole, a common rabbinic literary technique. Matthew’s version of the same passage clarifies Jesus' meaning. “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, NABRE). It becomes clear that Luke uses “hate” in the sense of “love less.” Jesus is not asking believers to lessen their love for family but rather to prioritize their love for him and his mission above all other loves.

V. 27. The second requirement for discipleship is readiness to accept persecution and suffering: “Whoever does not carry his own cross and come after me cannot be my disciple” (v.27). Luke emphasizes the words “carry,” “own cross,” and “come after me.” First, unlike Matthew, who states that the disciples must “receive” or accept the cross (Mt 10:38), Luke highlights that the disciples are called to carry it, emphasizing the ongoing, day-to-day fulfillment of the responsibilities associated with the cross. Second, by mentioning “his own cross,” Luke underscores the individual responsibility each disciple has. There is no expectation of carrying crosses for others in this context. Discipleship is a personal choice and commitment. Third, the phrase “come after me” indicates that the disciples cannot choose a different path than the one Jesus sets forth, even when that path becomes difficult.

Vv. 28-33. The third requirement for discipleship involves a realistic assessment of the difficulties and sacrifices it requires. Jesus illustrates this through two parables: the parable of the person who wants to build a tower (vv. 28-30) and the parable of the king who goes to war with fewer troops than his opponent (vv. 31-32). In both cases, the builder and the king should be wise to first “sit down” and carefully consider whether they will succeed with the resources they have. This means believers should not follow Jesus simply out of admiration but must first honestly evaluate the hardships and costs of discipleship, which includes renouncing one’s possessions to qualify as a disciple of Jesus (v. 33).

 

4.      Synthesis

The crowds follow Jesus simply out of admiration for his miracles. Using various sayings, Jesus redirects their focus from superficial admiration to committed discipleship by emphasizing three key requirements: total dedication (vv. 25b-26), readiness to accept persecution and suffering (v. 27), and a realistic assessment of the hardships and costs (vv. 28-33).

 

B.     Pastoral Implications

 

1.      Liturgical Context

Sherry A. Weddell wrote a fascinating book titled “Forming Intentional Disciples: The Path to Knowing and Following Jesus.”[1] In this book, she reveals that most even “active” American Catholics are still in an early, essentially passive stage of spiritual growth. She argues that the main problem in our churches is that many people are not yet disciples. They attend Mass not out of conviction, but out of curiosity or respect for their parents, grandparents, catechists, schoolteachers, and parish priests who instructed them to do so.[2] Today’s Scripture readings explore what we must understand and do to move from superficial to committed discipleship. The first reading emphasizes that we need the Wisdom of God before we decide to follow Jesus. The Gospel highlights three key requirements for committed discipleship: total dedication, readiness to accept persecution and suffering, and a realistic assessment of the hardships and costs involved. This final requirement is, somehow, what Saint Paul encourages Onesimus and Philemon to do in our second reading. He advises Onesimus to return to his master, Philemon, and urges the latter to accept Onesimus not as a slave anymore but as a brother.

 

2.      What the Church Teaches Us Today

To transition from superficial to committed Christians, our Holy Mother Church encourages us to reflect on the three essential requirements for discipleship highlighted in today’s Gospel.

The first key requirement is complete dedication. Jesus says, “If anyone comes to me without hating his father and mother, wife and children, brothers and sisters, and even his own life, he cannot be my disciple” (Lk 14:26). Note that Luke uses “hate” here to mean “love less.” This is the same meaning found in Matthew’s version of this passage: “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). Therefore, Jesus is not asking us to love our family members or our own lives less, but rather to prioritize our love for him and his mission above all other loves.

The second key requirement for discipleship is our willingness to accept persecution and suffering that come with following Jesus. Jesus states, “Whoever does not carry his own cross and come after me cannot be my disciple” (Lk 14:27). Luke emphasizes “carry,” “own,” and “come after me.” First, while Matthew’s version suggests that a disciple is called to “receive” or “accept” their cross (see Mt 10:38), Luke says that the disciple must “carry” it, highlighting the daily reality of fulfilling the responsibilities associated with the cross. We are disciples of Jesus not only on Sundays and in church but every day and everywhere. Second, by mentioning “his own cross,” Luke underscores the uniqueness of each disciple’s task. Others can support us through prayer and teaching, helping us become strong enough spiritually to carry our own crosses. No one else can carry a cross for us because discipleship is a personal choice and commitment. Third, the phrase “come after me” indicates that, as Christians, we cannot go our own way, even when following Jesus becomes difficult. Jesus is the only one who leads us. 

 The third key requirement for discipleship is a realistic assessment of the hardships and costs involved in our Christian commitment. Jesus illustrates this with two short parables: the parable of the person who wants to build a tower (vv. 28-30) and that of the king going to war with fewer troops than his opponent (vv. 31-32). Notice the mention of “first sit down” in both parables. The builder and the king should wisely first “sit down” and carefully consider whether they will succeed given their resources. This teaches us that we should not follow Jesus merely out of admiration, curiosity, or to please our parents and those who taught us religion. Instead, we must “first sit down” and honestly evaluate the hardships and costs of discipleship, such as renouncing possessions, to qualify as Jesus’ disciple (v. 33). The purpose of this realistic assessment is not to scare us by making discipleship seem difficult or impossible but to help us become aware of everything that our personal relationship with God entails and decide accordingly. In our second reading, Saint Paul asks Onesimus and Philemon to do the same. 

Our second reading's context involves Onesimus, a slave of Philemon who has escaped and gone to Paul, who was in prison, wishing to stay with him. Paul wrote a letter to Philemon, urging him to welcome Onesimus back, no longer as a slave but as more than a slave, a brother. Notice how Paul allows Philemon to make his own decision: “I did not want to do anything without your consent so that the good you do might not be forced but voluntary” (Philemon 14-15). Also, fully aware of the danger that an escaped slave would face if caught, Paul entrusts the letter to Onesimus himself to deliver to his former master, Philemon. Onesimus could destroy the letter and run away to avoid severe punishment or even execution, and Philemon also could disregard Paul’s advice and mistreat Onesimus. Here, Paul enables both Philemon and Onesimus to “first sit down” and consider the true cost of their conversion. This realistic assessment of what discipleship involves requires the Wisdom of God, as taught in our first reading.

To better understand our first reading, we should remember that the book of Wisdom addresses a minority of Jews living in Egypt (1st century B.C.). The Greek culture and philosophy of their time threatened the Biblical Wisdom they were supposed to follow. The purpose of the sacred author of this book is to encourage the people of Israel to stay faithful to their Jewish beliefs. Greek culture and philosophy are purely human and cannot search for things in heaven nor understand what the Lord intends unless God grants Wisdom and sends the Holy Spirit (Wisdom 9:13, 17). Likewise, our world today is marked by material possessions, social media, and technology that undermine our relationship with God and prevent us from being true disciples. Our first reading teaches us to resist the temptations of this world and keep our faith in God because only “Wisdom” can help us understand what our Christian lifestyle requires and then make a genuine decision to follow Jesus.  

In the liturgy of this Mass, let us pray that God inspires us with his wisdom to move from superficial to committed Christians. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator  

 

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[1] Sherry A. Weddell, Forming Intentional Disciples: The Path to Knowing and Following Jesus. (Huntington, Indiana: Our Sunday Visitor, Inc., 2012)

[2] Sherry A. Weddell, Forming Intentional Disciples: The Path to Knowing and Following Jesus, 11.

22nd Sunday in Ordinary Time, Year C – August 31, 2025

22^nd Sunday in Ordinary Time, Year C – August 31, 2025

Sirach 3:17-18, 20, 28-29; Hebrews 12:18-19, 22-24a; Luke 14:1, 7-14

 

Theme: How to Behave as the Guests and Hosts of the Heavenly Banquet

 

A.    A Brief Exegetical Analysis of Luke 14:1, 7-14

 

1.      Historical and Literary Contexts

The background of this passage is the rejection of Jesus’ teachings by the people of Israel regarding salvation. First, the chosen people refused to admit that their salvation is not automatic, as it depends on how they respond to God’s invitation. Second, they rejected Jesus’ teachings, which extend God’s invitation of salvation to repentant sinners and Gentiles, whom this Gospel passage metaphorically identifies as poor, crippled, blind, and lame. The lectionary has omitted vv. 2-6 from our passage, which recounts the healing of the man with dropsy on the Sabbath. The parable of the great feast (vv. 15-24) immediately follows our text.

 

2.      Form, Structure, and Movement

This narrative includes parables. Aside from v. 1, which can be seen as an introduction, the main part of the text is divided into two sections: Jesus’s teachings to the invited guests (verses 7-11) and then to the hosts (verses 12-14). 

 

3.      Detailed Analysis

V. 1. The scene of our Gospel passage takes place at a leading Pharisee's home during dinner on a Sabbath day. Although he is just a guest, Jesus takes charge of the situation. He heals a man suffering from dropsy there, despite the Sabbath rules and the people's careful watchfulness. 

Vv. 7-11. The wedding banquet in this parable represents the Messianic Banquet that God prepares for his Son, Jesus, in heaven at the end of time. During Luke’s time, believers celebrated this at each Eucharistic liturgy. God is the host, and believers are the invited guests. Attending this heavenly banquet depends on an invitation from God and how believers respond to it. “Do not recline at the table in the place of honor” (v. 8): here, Jesus emphasizes humility of heart (recognizing one’s sins) and a desire for salvation, which are essential for entering the kingdom of God.

Vv. 12-14a. Believers who were once God’s invited guests have now become hosts, responsible for inviting others. This reflects Luke’s Christian community, where, at the end of each Eucharist liturgy they attended, believers were encouraged to go out and share their experience of Christ with their brothers and sisters, including the poor and marginalized, inviting them to encounter Jesus in the sacraments as they had. They should do this without expecting payment.

V. 14b. Believers who share their Christian experience with others without expecting payment will be rewarded by God in heaven. 

 

4.      Synthesis

God, the host, invites believers to the Messianic Banquet of his Son Jesus, which refers to the Eucharistic celebration during Luke’s time. Humility of heart (recognizing one’s sins) and a desire for salvation are necessary to participate in this heavenly Banquet. At the end of each Eucharistic liturgy, believers become, in turn, the hosts who invite their brothers and sisters, including the poor and marginalized, to experience Jesus as they have. They should carry out this ministry without expecting payment because God will reward them at the resurrection of the righteous. 

     

B.     Pastoral Implications

 

1.      Liturgical Context

The second reading reassures us that through Jesus, the mediator of the new covenant, we have approached the “heavenly Jerusalem,” which is the kingdom of God. The Gospel and the first reading call us to humility of heart (recognizing our sins) and a desire for salvation if we want to inherit this kingdom of heaven.

 

2.      What the Church Teaches Us Today    

Our second reading passage describes the experience we will have in the kingdom of God. It compares this experience to that of the people of Israel when they entered God’s covenant on Mount Sinai. There, the imagery used to depict God's greatness included clouds, blazing fire, dark gloom, storms, and blasting trumpets. People were warned not to approach the Lord too closely or try to see him, lest they be struck down (Hebrews 12:18-19; see Exodus 19:16-25). In contrast, with Jesus, the mediator of the new covenant, we have approached Mount Zion and the city of the living God, the heavenly Jerusalem. Jesus opens for us access to the heavenly Jerusalem (Hebrews 12:22-24). To enjoy this eternal life in God’s kingdom, our Gospel teaches us how we should behave as the “invited guests” and “hosts” of the heavenly banquet, which is made present on earth through the Eucharistic celebration. 

First, we are God’s invited guests. The first part of the parable describes how the invited guests should behave at the wedding banquet. Note that, in this parable, Jesus does not intend to teach social politeness but rather the attitudes needed to enter the kingdom of God. The wedding banquet represents the Messianic Banquet that God, the host, offers for his Son, Jesus, at the end of time. The invited guests are all believers, including you and me today. This heavenly banquet begins here on earth and takes place during the liturgy of the Mass. Attendance depends on an invitation from God and our response to it. Our Holy Mother Church reminds us that God invites us to participate in the Eucharistic celebration every day, especially on Sundays. She then encourages us to always respond positively to God’s invitation, and that our attendance should be with sincere humility of heart, recognizing that we are sinners in need of salvation. This is the humility the sacred author of our first reading teaches us. It takes humility to learn from God. The more we humble ourselves, the greater we are, and we will find favor with God (Sirach 3:18). Therefore, humility and a desire for salvation are essential for us to attend Mass actively, intentionally, and prayerfully, and later to inherit the kingdom of heaven at the end of time.

Second, we are the hosts of the heavenly banquet for our brothers and sisters. In the second part of this parable, Jesus speaks to us as the hosts. Here, our Holy Mother Church reminds us that at the end of each Mass we attend as “invited guests,” we become the “hosts” who invite others and share with them our experiences of encountering Jesus through the Scripture readings and Holy Communion. The goal is to draw them to Jesus so they, too, can attend Mass and encounter Jesus on their own. Jesus warns us against inviting only our close friends and doing this ministry expecting payment. We should also include the “poor and marginalized,” meaning people from different families, cultures, and societies. Additionally, we should not worry about payment, as God will reward us in the resurrection of the righteous.

May this liturgy of this Mass grant us all the grace we need so that we may understand how to behave as the “invited guests” and “hosts” of the heavenly banquet we celebrate at each Mass we attend. Amen.  

 

Fr. Leon Ngandu, SVD

Pastor at Holy Family Catholic Church, Jackson, MS &

USS SVD Biblical Apostolate Coordinator

 

 

  

21st Sunday in Ordinary Time, Year C – August 24, 2025

 

21^st Sunday in Ordinary Time, Year C – August 24, 2025

Isaiah 66:18-21; Hebrews 12:5-7, 11-13; Luke 13:22-30

 

Theme: All Are Called to Strive to Enter the Kingdom of God

 

A.    A Brief Exegetical Analysis of Luke 13:22-30

 

1.      Historical and Literary Contexts

In chapter 13, where our Gospel passage is taken from, Luke illustrates Jesus’ teachings with miracles and parables related to the kingdom of God. Just before our story, Jesus compared the kingdom of God to a mustard seed planted in a garden (13:18-19) and to yeast mixed with three measures of wheat flour (13:20-21). In our text, Luke emphasizes that both Gentiles and Jews must strive to enter the kingdom of God. The stories about Herod’s desire to kill Jesus (13:31-33) and Jesus’ lament over Jerusalem (13:34-35) immediately follow our passage and conclude chapter 13.

 

2.      Form, Structure, and Movement

This narrative includes sayings that can be seen as parables. The setting in v. 22 functions as an introduction, and Jesus’ statement in v. 30 about “Some are last who will be first, and some are first who will be last,” serves as a conclusion. Jesus’ various sayings and teachings in vv. 23-29 form the core of the text.

 

3.      Detailed Analysis

V. 22. Luke reminds his readers of Jesus’ final trip to Jerusalem, which he first announced in 9:51. This reminder is important because it clarifies the context of all Jesus’ teachings in this travel narrative (9:51-19:27), especially those in our passage.

Vv. 23b-29. The question about whether a few people will be saved comes from an unnamed man, indicating that this was a common concern at the time. Jesus indirectly addresses this question through three brief parables, showing that “Restrictions to entering the kingdom do not lie with God but with the human response to the divine invitation.”^[1]

The first parable is about the narrow door (v. 24). The Greek word for “strive” is agonizomai, which means “strenuous exercise of muscle and power.” Here, Jesus says that the gate to the kingdom is narrow; therefore, it takes strenuous effort to enter. This effort involves repentance from sins (cf. 13:1-5) and “cultivating” and “fertilizing” one’s spiritual life to produce good fruit (cf. 13:6-9).

The second parable (vv. 25-28) concerns believers who delay in repenting. It points to the end of time, stating that no one knows when it will happen and that both eternal condemnation and eternal salvation are real (see v. 28). Here, Jesus tells us that the “narrow door” to God’s kingdom will not stay open forever but will close unexpectedly. We, who are eager to inherit God’s kingdom, are warned not to delay or procrastinate our decision to repent and become active, supportive, and dedicated Christians. Instead, we should always maintain perfect relationships with Jesus and our brothers and sisters through the sacraments, especially those of penance (confession) and the Eucharist (Mass). Therefore, let us take advantage of everything that brings us to repentance and adheres to Jesus and the Church’s teachings, including enduring our trials as “discipline” from God, as the author of the letter to the Hebrews urges us in our second reading. He reminds us that sometimes God disciplines those he loves to guide them toward repentance. Thus, we should not disdain, lose heart, or ignore the Lord’s discipline when we are corrected, but instead endure and use this opportunity to strengthen our relationship with him (see Heb 12:5-7). It is better to be “disciplined by God” now and repent than to find the “narrow door” of heaven already locked. 

The third parable (v. 29) shows that salvation is open to everyone, contrasting with the beliefs of the Jews during Luke's time, who thought that because they were God’s chosen people, they didn't need to work hard to inherit the kingdom. This parable teaches that simply being a Jew or a baptized Christian doesn’t guarantee salvation; everyone must put in equal effort to enter the new gate of God's kingdom.

    V. 30. The Bible describes the Jews as God’s first chosen people and the Gentiles as the last. This sequence relates to repentance and a relationship with God, not entry into the heavenly kingdom. The criteria for entering God's kingdom depend on who believes and repents in time, not on whether they were called first or last. The first part of Jesus’ final statement, “some are last who will be first," refers to the Gentiles, the last God’s chosen, who, because of their repentance and faith in Jesus, became first in God’s kingdom. The second part, “some are first who will be last,” refers to the Jews, whom God called first, but because they did not repent and believe in Jesus, they became last in God’s kingdom.

 

4.      Synthesis

This passage clarifies that the responsibility for salvation depends on how humans respond to the divine invitation. Believers should make diligent efforts to repent and nurture their spiritual lives to inherit God’s kingdom. They should remember that delays are not tolerated, as this narrow gate will not stay open forever but will close unexpectedly. Additionally, being Jews, Gentiles, disciples, or baptized Christians does not automatically guarantee eternal salvation. Everyone must strive in the same way, which means they must believe in Jesus and repent to be saved.

     

B.     Pastoral Implications

 

1.      Liturgical Context

“Better safe than sorry.” Today, everyone prioritizes safety. We save money and contribute to Social Security. Our cars, homes, and lives are all insured. When we drive, we carefully buckle our seat belts. We know how to protect our physical lives, but what about our eternal salvation, which is our ultimate safety? This Sunday’s scripture readings discuss what it takes to enter the kingdom of God. In the first reading, God promises to gather all nations and tongues, including the Jews in exile, to see his glory. In the Gospel, Jesus confirms this universality of salvation, but clarifies that all people, including Jews, Gentiles, disciples, and simple believers, must strive in the same way to enter the kingdom of God. To strive means to take advantage of everything that leads us to repentance and the observance of Jesus and the Church’s teachings, such as enduring our trials as “discipline” from God, as Saint Paul urges us in our second reading.

 

2.      What the Church Teaches Us Today

In the Gospel, an unnamed person asks Jesus a question, seeking to know whether only a few people will be saved. Jesus responds indirectly with three parables in succession. The first parable is about the narrow door (V. 24). In this parable, Jesus asserts that the door to the kingdom of God is narrow, so we must strive to be saved. We need to examine our lives and ask ourselves if we truly put forth the effort necessary for our ultimate safety, which is eternal salvation. This effort includes consistently using the sacrament of confession to repent from our sins (see Luke 13:1-5) and attending Mass regularly to "cultivate" and "fertilize" our spiritual lives so that we can bear good fruit (see Luke 13:6-9).

The second parable (vv. 25-28) concerns believers who delay in repenting. It points to the end of time, stating that no one knows when it will happen and that both eternal condemnation and eternal salvation are real (see v. 28). We, who are eager to inherit God’s kingdom, are warned not to delay in making the decision to always maintain perfect relationships with Jesus and our brothers and sisters through the sacraments, especially those of penance (confession) and the Eucharist (Mass). Jesus tells us that the “narrow door” to God’s kingdom will not stay open forever but will close unexpectedly. Therefore, let us take advantage of everything that brings us to repentance and adheres to Jesus and the Church’s teachings, including enduring our trials as “discipline” from God, as the author of the letter to the Hebrews urges us in our second reading. He reminds us that sometimes God disciplines those he loves to guide them toward repentance. Thus, we should not disdain, lose heart, or ignore the Lord’s discipline when we are corrected, but instead endure and use this opportunity to strengthen our relationship with him (see Heb 12:5-7). It is better to be “disciplined by God” now and repent than to find the “narrow door” of heaven already locked.

The third parable (v. 29) warns us not to have pretensions as God’s chosen people and baptized Christians, believing that our salvation is already secured, and therefore, we do not need to make any effort. No one has a prescriptive right to God’s kingdom by birth or any other external criterion. The conditions of repentance and observance of Jesus and the Church’s teachings apply to everyone, including Jews and Gentiles, priests and lay Christians, old and young people, and parents and children. Eternal salvation is for all, as the prophet Isaiah prophesied in our first reading. God promises to gather all nations and tongues so that they may see his glory. Everyone must strive equally to enter the new gate of the kingdom of God.

May the liturgy of this Mass inspire us to continually strive for our ultimate safety, which is eternal salvation. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator

 

 

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[1] Michael F. Patella, The Gospel According to Luke, 94.