34th Sunday in Ordinary Time, Year C & The Solemnity of Our Lord Jesus Christ, King of the Universe – Nov. 23, 2025

 

34^th Sunday in Ordinary Time, Year C &

The Solemnity of Our Lord Jesus Christ, King of the Universe – Nov. 23, 2025

2 Samuel 5:1-3; Colossians 1:12-20; Luke 23:35-43

 

Theme: “Jesus, Remember Me When You Come Into Your Kingdom”

 

A.                A Brief Exegetical Analysis of Luke 23:35-43

 

1.      Historical and Literary Contexts

This Gospel passage is found toward the end of the Passion Narrative (chap. 22-23). In recounting Jesus's Crucifixion, Luke aims to demonstrate to his readers how Jesus, the King of the Universe, differs from the kings of this world and that believers' destiny is with him. The story of Jesus’s way of the cross (23:26-32) comes before our text, while the accounts of Jesus’s death (23:44-49) and burial (23:50-56) follow it, marking the conclusion of the Passion Narrative.

 

2.      Form, Structure, and Movement

Besides vv. 33-34, which the lectionary omitted from our reading, this story can be divided into two parts, illustrating the two opposite attitudes of the people in the scene: the mockery from a group of people (vv. 35-39) and the recognition of Jesus’s kingship from the repentant thief (vv. 40-43).

 

3.      Detailed Analysis

In this scene of Jesus’ crucifixion, Luke shows that Jesus is the King over all earthly rulers by comparing two groups of people. The rulers, soldiers, and the first criminal, on one side, represent those who do not believe in Jesus’ kingship, while the second criminal, on the other side, symbolizes those who do believe. 

Vv. 35-39. The rulers “sneer” at Jesus and question his divine mission as Savior. The soldiers “jeer” at him and doubt his divine kingship. The first criminal “mocks” him and doubts his divine identity as Messiah. These rulers, soldiers, and the first criminal represent all people who do not recognize Jesus as Savior, King, and Messiah. Consequently, they are not deserving of eternal life in God’s kingdom, where Jesus Christ is the King.

Vv. 40-43. The repentant criminal represents the second group of people who recognize Jesus' kingship and deserve the eternal life he offers. This second criminal rebukes his fellow criminal, urging them to fear God instead, because, unlike Jesus, the innocent, they are justly condemned for their crimes. Then, he makes a solemn prayer to Jesus: “Jesus, remember me when you come into your kingdom.” Through this prayer, this second criminal, unlike the rulers, soldiers, and the first criminal, acknowledges Jesus as Savior, Messiah, and King. Unlike the first criminal, he does not ask Jesus to save him in this life but instead to grant him eternal life when Jesus comes into his kingdom at the end of the age. Here, this second criminal believes in three things: Jesus’ kingship, Jesus’ second coming, and the resurrection of the dead for the eternal salvation of the righteous and the eternal punishment of the wicked. Jesus sees in this criminal a person worthy of eternal life. That is why He grants him his final wish: “Amen, I say to you, today you will be with me in Paradise.”

 

4.      Synthesis

In this scene of Jesus’ crucifixion, Luke contrasts two groups of people to show that Jesus is the King over all earthly rulers. The rulers, soldiers, and the first criminal represent those who do not believe in Jesus’s kingship. In the Gospel, they mock Jesus and question his divine identity as Savior, King, and Messiah. The second criminal represents those who believe in Jesus’ kingship. In the Gospel, he trusts in the forgiveness of sins and eternal salvation that Jesus offers to the righteous at the resurrection when he (Jesus) returns as the King of the Universe at the end of the age. Because of his sincere repentance and faith in Jesus, Jesus promises him, and all those who repent and believe in his kingship, eternal life in God’s kingdom, where he (Jesus) is the King.

 

B.                 Pastoral Implications

 

1.      Liturgical Context

Congratulations to all of us for completing this Liturgical Calendar Year C. It has been a meaningful journey this year exploring the teachings of Jesus from the Lukan perspective. Today, we mark the end of this liturgical journey with the Solemnity of Our Lord Jesus Christ, King of the Universe. Our Holy Mother Church presents the Scripture readings related to Jesus' Passion, not to remember our Lord’s Passion, but to reflect on his kingship, which these Bible readings clearly reveal. As all the tribes of Israel acknowledged David as their king in our first reading, the repentant thief recognized Jesus’s kingship in our Gospel. Indeed, Jesus is the King of the Universe because he is the image of the invisible God and the firstborn over all creation, as Saint Paul tells us in our second reading. Therefore, let us accept Jesus as the king of our lives and, consequently, live accordingly to the rules of his kingdom. 

 

2.      What the Church Teaches Us Today

Our first reading should be understood in the context of when David was ruling over some of the tribes of Israel during King Saul's reign. The section we heard in our first reading is when King Saul died, and all the tribes acknowledged David's kingship and asked him to be their king as well. Pay attention to the words of recognition they used: “Here we are, your bone and your flesh” (2 Sam 5:1). Like the people of Israel, the Church calls us to believe that the Crucified Jesus is the “bone of our bones and flesh of our flesh,” therefore, he is the King of the Universe.

In our Gospel, Luke shows that our Lord Jesus is the King of the Universe by contrasting two groups of people. On one side, the rulers, soldiers, and the first criminal represent all those today who do not believe in Jesus’ kingship, and therefore are not deserving of eternal salvation in God’s kingdom. On the other side, the second criminal symbolizes all those who believe in Jesus' kingship and, as a result, will inherit eternal life in God’s kingdom, where Jesus reigns as King.

Unlike the rulers, soldiers, and the first criminal who ridicule Jesus and question his divine identity as Savior, Messiah, and King (vv. 35-39), the second criminal believes in Jesus’ kingship. He shows this when he rebukes his fellow criminal in vv. 40-41, telling him to fear God and admit that Jesus is innocent, while they are sinners, and their punishment matches their crimes. The repentant thief believes that Jesus, the innocent one, does not try to change his destiny, even though he has the power to do so. He sees in Jesus' crucifixion a sign that Jesus willingly sympathizes with sinners and saves those who repent. That is why he prays to Jesus: “Jesus, remember me when you come into your kingdom.” (v. 42). The Church calls us to admit our sins, regret them, and confess to receive God’s forgiveness. Additionally, when we face our own suffering, we should believe that the crucified Jesus sympathizes with us.

Note that in his prayer, the repentant thief does not ask Jesus to save him in this life, just as his fellow criminal did. Instead, he prays for his eternal salvation in God’s kingdom, where Jesus sits as a King. Here, the Church teaches us about the new life we receive after confessing our sins, which alludes to the eternal salvation we will enjoy in heaven at the end of our earthly journey. Also, through his prayer, the repentant thief believes in three things, which our Holy Mother Church teaches us today: (1) Jesus will return as King one day; (2) the final judgment is imminent; (3) the resurrection of the dead, where the righteous are granted eternal salvation and the wicked everlasting condemnation, is a reality. Therefore, let us live our lives accordingly. When we do, Jesus promises us eternal salvation, as he did with the repentant criminal, “Amen, I say to you, today you will be with me in Paradise.” Thus, what we need to do is thank him every day, as Saint Paul recommends in our second reading, because he made us fit to share in the inheritance of the holy ones in light (Col 1:12).

May the liturgy of this Mass help us accept Jesus as the King of our lives, and may we follow the rules of his kingship. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Parish in Jackson, MS &

SVD USS Biblical Apostolate Coordinator

 

 

33rd Sunday in Ordinary Time, Year C – Nov. 16, 2025

 

33^rd Sunday in Ordinary Time, Year C – Nov. 16, 2025

Malachi 3:19-20; 2 Thessalonians 3:7-12; Luke 21:5-19

 

Theme: We Should Not Worry About the End of Time, But Rather Focus on Our Christian Mission

 

A.    A Brief Exegetical Analysis of Luke 21:5-19

 

            1.      Historical and Literary Contexts

Luke addressed this story to a community struggling to live by faith. The people believed that Jesus, who had been raised from the dead, would return soon. However, as time went on, the delay in Jesus’ return caused doubt and challenged their beliefs about his second coming. So, their focus was on knowing exactly when Jesus would return and what signs might indicate his arrival. In Chapter 21, where our Gospel passage comes from, Luke told them that Jesus himself had predicted the end of time, explained the signs and events that would happen before it, and spoke of his second coming. Before the section of our passage, Luke told his readers about the tensions between the Jewish religious leaders and Jesus (chapter 20), and in Chapter 22, he began the Passion narrative.  

 

            2.      Form, Structure, and Movement

This apocalyptic story can be divided into three parts. Jesus first foretells the destruction of the Temple in the context of an eschatological event (vv. 5-6). Second, he responds to their questions about when and the signs of this event (vv. 7-11). Third, he predicts the persecutions of believers before all this happens (vv. 12-19).   

 

            3.      Detailed Analysis

Vv. 5-6. Jesus begins his teaching by predicting the destruction of the temple that the people admire. This is the temple that Herod the Great started building and was finished in AD 66. It was completely destroyed in AD 70, fulfilling Jesus’ prediction at that time.

Vv. 7-11. While Jesus refers to the destruction of the Jerusalem Temple, people want to learn more about the end of time. Through their question in v. 7, they seek to understand the exact timing of the end of the age and the signs that will come before it. In his response, Jesus warns them to stay alert so they will not be misled by many false prophets who will appear claiming to predict the end of time in his name. For Jesus, wars, insurrections, earthquakes, famines, and plagues around the world, along with remarkable sights and great signs from the sky, will happen first, but this does not mean the end of the age. So, believers should not be terrified.

Vv. 12-19. Instead of worrying about knowing precisely when the end of time will happen and the signs that will come before it, Jesus wants them to focus on their mission of serving others and enduring persecutions and sufferings related to it. He reveals that believers will be hated even by their own close relatives because of his name. While some believers will die physically as a result of persecution (v. 16b), their souls will not be destroyed (v. 18) because of their perseverance (v. 19) in keeping their faith in Jesus.

  

            4.      Synthesis

During Luke's time, people were concerned about the delay of Jesus’s return at the end of the age. They wanted to know precisely when it would happen and what signs would appear beforehand. In this passage, Luke explains that Jesus himself addressed these concerns. Jesus first urged people to stay alert so they would not be deceived by false prophets claiming to predict the end of time in his name. Second, he clarified that wars, rebellions, famine, and natural disasters like earthquakes are all expected, but they do not signify the end of time, so people must not be afraid. Instead of worrying about when the end will come and what signs to watch for, Luke encourages his believers to focus on their mission of proclaiming the Word of God and enduring persecution and suffering for it. Even if some are put to death because of Jesus’s name, this death will be physical; their souls will not be destroyed because of their perseverance.         

  

B.     Pastoral Implications

 

            1.      Liturgical Context

As we approach the end of this liturgical year C, the Church invites us today to meditate on Scripture readings related to Jesus’ second coming at the end of the age. The first reading describes the day that marks the end of time as the Day of Judgment, blazing like an oven. The Gospel and Second Reading encourage us not to be afraid or worried about when this day will come or what signs to watch for. Instead, we should focus on our mission as Christians, endure persecution and suffering for it, and continue working to earn our own food.

 

 

            2.      What the Church Teaches Us Today  

Our Holy Mother Church reminds us that Jesus’ second coming at the end of time and final judgment, which will punish the wicked and reward the righteous, will happen someday. The prophet Malachi describes this more clearly in our first reading. He tells us that the “last day,” blazing like an oven, will set all the proud and evildoers on fire, while those who fear God will enjoy the sun of justice, with its healing rays. So, like Luke’s contemporaries in our Gospel, we also fear the end of time today. We want to know exactly when Jesus will return and try to interpret our daily sufferings, including wars and natural disasters, as signs of the approaching end of time. Our Holy Mother Church teaches us two things based on Jesus’ answer to the question that the people asked him about the exact day and events that will mark the end of time.

First, Jesus urges us to stay alert and not be deceived by false prophets who claim to predict the end of time in his name. He explains that wars, rebellions, famine, and natural disasters, such as earthquakes, are all expected, but they do not mean the end of time. So, we should not be afraid (v. 9-11).

Second, Jesus shifts our focus from worrying about when the end of times will come to the importance of our mission as Christians right now. Instead of worrying about when the end of the age will come, we should focus on serving others and ourselves today so that we can reach heaven when the end arrives. Saint Paul teaches the Thessalonian Christians and us the same lesson in our second reading.

The context of the second reading is that many Thessalonians had stopped working because they were worried about “the Day of the Lord,” which refers to the second coming of Jesus. They thought that if everything was about to end and Christ was returning for the final judgment, then there was no point in exerting themselves. Today, many of us act similarly, not necessarily because of the end of the world but because of various other trials we face. Due to the sufferings we experience daily, many people feel like everything is over, and therefore, there is no need to make further effort. Here, Saint Paul urges us not to be alarmed but to keep working quietly. He invites us to imitate him and his companions as they worked tirelessly day and night in toil and hardship.

As we continue to work both spiritually and physically, Jesus, as presented in our Gospel, reminds us that it may not be easy. We may be betrayed and hated by our close ones (parents, brothers, sisters, relatives, and friends) because of Jesus’ name. He encourages us not to give up but to endure all these sufferings (including death) because our eternal salvation matters. The Gospel reading concludes with an invitation to persevere. “By your perseverance, you will secure your lives” (Lk 21:19).

May the liturgy of this Mass help us to not be afraid of the future, especially the end of time and final judgment, but instead focus daily on our baptismal mission. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Church in Jackson, MS &

SVD USS Biblical Coordinator

32nd Sunday in Ordinary Time, Year C & Feast of the Dedication of the Lateran Basilica in Rome – Nov. 9, 2025

 

Feast of the Dedication of the Lateran Basilica in Rome – Nov. 9, 2025

Ezekiel 47:1-2, 8-9, 12; 1 Corinthians 3:9c-11, 16-17; John 2:13-22

 

Theme: “Stop Making My Father’s House a Marketplace”

 

A.    A Brief Exegetical Analysis of John 2:13-22

 

            1.      Historical and Literary Contexts

In the Gospel of John, right after the Prologue (1:1-18), comes the section known as the Book of Signs (1:19–12:50), where the narrator reveals Jesus’ divine identity. Our Gospel, taken from this larger section, directly follows the account of the first sign, the Wedding at Cana (2:1-12), and comes before the story of Jesus’ conversation with Nicodemus (3:1-21). Through our passage, the sacred author aims to show his community that Jesus’s body is the new temple.

 

            2.      Form, Structure, and Movement

This story, rich in imagery, is divided into two main sections besides the introduction (v. 13) and the conclusion (vv. 23-25), which the lectionary has omitted from our reading. In the first section, Jesus drives out the sellers and buyers from the temple area (vv. 14-17), and in the second section (vv. 18-22), he argues with the Jews about the temple. Each section ends with a comment on how Jesus’ disciples respond.     

 

            3.      Detailed Analysis

V. 13. The Passover is the Jewish festival during which the people of Israel annually remember their ancestors’ liberation from Egypt. The Gospel of John mentions Jesus attending this celebration in the temple three times. Our Gospel story covers his first time. The second time is noted in Jn 6:4, and the third in Jn 13:1.

  Vv. 14-17. Unlike the Synoptic evangelists, who place this story in the last days of Jesus’s life, precisely on the occasion of Jesus’ entry to Jerusalem, the fourth evangelist recounts it at the beginning of Jesus’ life. “The order of events in the gospel narratives is often determined by theological motives rather than by chronological data.”^[1]

Worshipping God in the temple, offering animals as sacrifices, and paying temple taxes were part of the requirements for the people of Israel. Since the temple in Jerusalem was far from most of them and it was difficult to travel with their flocks or herds, the law of Moses allowed them to set up a marketplace in the temple area. This made it easier for people to travel light, carrying only their money. In the temple area, they could buy animals for sacrifice and exchange money for the temple tax (see Dt 14:24-26). However, this permission, though with good intentions, compromised the sacredness of worship just as the permission for divorce compromised the sacredness of marriage (see Dt 24:1; Mt 19:1-12). Market activities in the temple’s area created a highly profitable business that overshadowed the sacred purpose of their pilgrimage.

In this passage, Jesus drives out all the buyers and sellers, teaching them that material needs should never take precedence over spiritual life. God must always be the priority. Through his actions, especially when referring to the temple as his Father’s house (v. 16), Jesus reveals his divine identity as the Son of God. The words from Scripture that the disciples recall (v. 17) are from Ps 69:10. These words are shifted to the future tense to relate to Jesus.^[2]

Vv. 18-22. The Jews challenge Jesus by asking him to show them a sign that proves he has divine authority to clear them out of the temple area. In response, Jesus identifies his body as the new Temple when he says, “Destroy this temple and in three days I will raise it up” (v. 19). He speaks metaphorically about his upcoming Passion, Death, and Resurrection. At the Cross, the blood and water that flow from Jesus’ side, the New Temple, fulfill Ezekiel’s vision of a river flowing from the old temple (cf. Ez 47:1-2, 8-9, 12). Therefore, Jesus’s Resurrection is the sign that confirms his divine authority. The disciples will remember Jesus’ words when he rises from the dead, which will strengthen their faith in his Resurrection.

Vv. 23-25. In these concluding verses, which the lectionary omitted from our reading, the narrator comments on the limits of faith based on signs. “Jesus thus knows that signs-faith is not a sufficient response to the fullness of the gift of God that he brings into the human story.”^[3]  

  

            4.      Synthesis

The people of Israel misused Moses’ law regarding the organization of market activities in the temple area. While the law was intended to help travelers carry only their money to buy animals for sacrifice and exchange money for the temple tax, people turned it into a profitable business that obscured the sacred purpose of their pilgrimage. Jesus drove them all out of the temple area, teaching them that God must always come before material needs. He first referred to the temple as his Father’s house, showing that he is the Son of God. Second, he identified this temple as his Body, which the Jews would “destroy,” and that he would “raise” in three days, pointing to his Death and Resurrection.         

  

B.     Pastoral Implications

 

            1.      Liturgical Context

In this Feast of the Dedication of the Lateran Basilica in Rome, the Scripture readings discuss the temple as (1) a physical building that serves as God’s house and a place of worship (first reading and Gospel), (2) the Body of Christ (Gospel), and (3) a community of believers who, in turn, become Temples of God (second reading). 

 

            2.      What the Church Teaches Us Today  

First, our local churches are the houses of God, places where we come to worship our Lord. In the Gospel, Jesus confronts the people of Israel who have turned the temple into a marketplace. These people come to the temple not to pray to God but to conduct their business. They prioritize their material needs over spiritual needs. Jesus drove them all out of the temple area, teaching them that God must always come before material concerns. We, too, like these Israelites, turn our churches into a “marketplace” when we do not attend Mass actively, intentionally, and reverently. Let us avoid anything that distracts us and prevents us from praying to God reverently during the liturgy of the Mass.

Second, our local Church is the Body of Christ. In the Gospel, when Jesus drove out the people who turned the temple into a marketplace, he identified this temple as his Body, which the Jews would “destroy,” and that he would “raise” in three days, pointing to his Passion, Death, and Resurrection (Jn 2:19). The vision of the prophet Ezekiel, which we heard in our first reading, foretold this. Ezekiel saw water flowing out from the temple, producing life and refreshment. This water alludes to the water and blood that flowed from the side of Jesus on the Cross, representing the water of baptism and the Blood of the Eucharist, which give eternal salvation to us who believe in him. Therefore, the Temple or the Church is the Body of Christ.  

Third, our local Church is the Christian community, and each of us is the Temple of God. In our second reading, Saint Paul first tells us that we are both God’s building and builders. (1) When he refers to us as God’s building, he means that we are a Christian assembly, and each of us is the Temple of God, with the Spirit of God dwelling in us (1 Cor 3:16). Therefore, let us avoid sins because they turn our lives from the “temples of God” to “marketplaces.” (2) When Saint Paul calls us “God’s builders,” he means we are the ministers of our Christian community, helping each other grow in our relationship with God. He advises us to be careful in how we “build” or serve others, because “no one can lay a foundation other than the one that is there, namely, Jesus Christ” (1 Cor 3:11). This means our ministries should not be based on what we or others want, but on what the Church has already established in Jesus’ name. Then, he warns us that God will destroy anyone who destroys God’s Temple (1 Cor 3:17). We destroy God’s temple when we do not use our lives to reflect his holiness, when we create division among people, or when we mislead our brothers and sisters by neglecting our ministries.

May the liturgy of this Mass help us believe that our local Church is the House of God, the Body of Christ, and a Christian community in which each of us is the Temple of God. Let us then ask God for grace so that we do not destroy this Temple of God by turning it into a “marketplace” of distractions, division, and other sins, but instead build it to reflect a true Christian assembly and transform it into a place to worship God. Amen.   

 

 Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator

  

---

[1] NABRE, note to Jn 2:14-22.

[2] NABRE, note to Jn 2:17.

[3] Francis J. Moloney, The Gospel of John, 85.

31st Sunday in Ordinary Time & The Commemoration of All the Faithful Departed (All Souls)

 

31^st Sunday in Ordinary Time & The Commemoration of All the Faithful Departed (All Souls) – Nov. 2, 2025

Wisdom 3:1-9; Romans 5:5-11 (Or Romans 6:3-9); John 6:37-40

 

Theme: Jesus’ Mission is to Raise on the Last Day All Those Who Follow and Believe in Him

 

A.    A Brief Exegetical Analysis of John 6:37-40

 

            1.      Historical and Literary Contexts

Our Gospel passage is part of the Bread of Life Discourse (6:22-71), where Jesus declares that his Body and Blood are the heavenly bread and drink that give eternal life to the world. The Jews do not believe in him. John recounts the stories of the Multiplication of the Loaves (6:1-15) and Jesus’ Walking on the Water (6:16-21) just before this Bread of Life Discourse, and the story of the Feast of Tabernacles (7:1-13) afterward.

 

            2.      Form, Structure, and Movement

Our Gospel passage is a story told in one central part: Jesus promises to raise everyone who comes to him and believes that his Body and Blood are the heavenly bread and drink that give eternal life. 

 

            3.      Detailed Analysis

Everything that the Father gives me will come to me. Believers and Jesus’ followers are God’s gifts to Jesus (v. 37a). It is God who sent Jesus from heaven to this world to fulfill not Jesus’ will but God’s will (v. 38). This will of God is that Jesus should not reject (v. 37b) or lose (v. 39) any of the believers God gave to him but rather raise them at the end of the age for eternal life in God’s kingdom. 

 

            4.      Synthesis

Jesus received a mission from his Father, who sent him from heaven. This mission is that he should not reject or lose the believers whom God gave him as gifts, but rather raise them on the last day for eternal life in the kingdom of God.   

  

  

      B.     Pastoral Implications

 

            1.      Liturgical Context

All three readings of this liturgy speak of the eternal life that awaits the souls of the righteous. In the Gospel, Jesus affirms that on the last day, he will raise all who follow and believe in him. The author of the first reading states that no torment shall harm the souls of the righteous because they are in God’s hands. Therefore, we should not see our daily sufferings as divine punishment. Saint Paul, in the second reading, tells the Romans and us today that we are justified (saved) by Jesus’s blood.

 

            2.      What the Church Teaches Us Today   

First, our Holy Mother Church wants us to understand and believe that eternal life awaits all of us who follow Jesus and believe in him. In the Gospel, Jesus promises that he will reject or lose no one who comes to him and believes in him because we are God’s gifts to him. On the last day, he will raise us up to share his glory in heaven. In the second reading, Saint Paul reminds us that we will be saved through Christ, who died for us, and his blood has reconciled us to God and justified us. Therefore, let us continue to believe in Jesus and follow him to enjoy the justification he offers us.

Second, believing in Jesus and following him involves enduring suffering. That’s why the Church wants us to understand that our daily struggles should not be seen as God’s punishments. Our second reading, taken from the central part of chapters 1-6, addresses this belief. People at that time thought that suffering, childlessness, and early death were punishment from God. In this section, the sacred author clarifies that these three trials should not be viewed as punishments from God. The passage we heard in our second reading focuses solely on suffering. The sacred author begins by reassuring us that our souls, we who trust in the Lord, are in God’s hands, and no torment will touch them. Then, he encourages us not to see our daily struggles as divine punishment but as purification and opportunities to show our faithfulness to God.

May this Mass help us continue to follow and believe in Jesus, so that one day we may enjoy the eternal life he offers us through his death on the Cross. Amen.

 Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator

  

30th Sunday in Ordinary Time C. Oct. 26, 2025

 

30^th Sunday in Ordinary Time C. Oct. 26, 2025

Sirach (Ecclesiasticus) 35:12-14, 16-18; 2 Timothy 4:6-8, 16-18; Luke 18:9-14

 

Theme: How to Approach God in Prayer

 

A.    A Brief Exegetical Analysis of Luke 18:9-14

 

            1. Historical and Literary Contexts

Before our Gospel story, Luke told his readers that the arrival of the kingdom of God is unpredictable, and when it happens, some will be taken while others will be left (17:20-37). Additionally, through the parable of the persistent widow, Luke emphasized the importance of praying always without growing weary to be chosen at the coming of the kingdom of God (18:1-8). Then, in our passage, the parable of the Pharisee and the tax collector, he discusses the wrong attitude to avoid and the correct one to observe while praying. After our passage, he will talk about what it takes to inherit eternal life in the kingdom of heaven (18:15-30).

 

            2.   Form, Structure, and Movement

This Gospel includes a parable. V. 9 serves as an introduction, while v. 14 acts as a conclusion. The parable itself (vv. 10-13) forms the main part of the text.

 

            3.   Detailed Analysis

V. 9. Luke reveals the purpose of the parable before even telling it. It is directed at believers who are convinced of their own righteousness and look down on others.

Vv. 10-13. In biblical times, people looked up to Pharisees because they were devout, as they carefully followed the rules of Jewish law. In contrast, tax collectors are considered unrighteous. People despise them because they cheat by overcharging to increase their profits. Our parable tells of one Pharisee and one tax collector who go to the same temple to pray. At the end of their prayers, Jesus praises the prayer of the tax collector and rejects that of the Pharisee. The key to determining a good prayer here is not in what they say is true or not, but the attitude each person adopted while praying. The Pharisee’s attitude is disapproved for several reasons: he prays to himself, shows arrogance by despising the tax collector, and only mentions his good deeds without humbly admitting his sins and asking for God’s mercy. The attitude of the tax collector is praised because he humbly admits his sins, confesses them, and seeks God’s mercy.

V. 14. Jesus concludes that God answered the prayer of the tax collector because of his humility, but he did not answer the prayer of the Pharisee because of his arrogance. God humbles the proud and exalts the humble.

 

            4.  Synthesis

Jesus uses the parable of the Pharisee and the tax collector to teach his followers how to approach God in prayer. They should avoid being proud and looking down on others. Instead, they need to humbly come before God, admit their sins, and seek forgiveness. When they are prideful, God will humble them and not answer their prayers; but when they are humble, God will lift them up and grant what they ask.  

  

B.     Pastoral Implications

 

            1.   Liturgical Context

Let's review the liturgies from the past three Sundays to better understand today’s. (1) The Scripture readings for the 27th Sunday in Ordinary Time encouraged us to start following Jesus and practicing his teachings with our beginner-level faith, which Jesus called “the faith the size of a mustard seed.” Then, the liturgy of the 28th Sunday urged us to advance from beginner faith to a higher level — that of thanksgiving and discipleship — as shown by the examples of the Samaritan leper and Naaman. From last Sunday’s Bible readings, we learned that with faith rooted in thanksgiving and discipleship, we should become men and women who pray persistently, without growing weary, even amid suffering or when things do not unfold as we hope. In addition to praying persistently, today’s liturgy guides us on how to approach God in prayer.

 

            2. What the Church Teaches Us Today   

Note that all the religious practices the Pharisee mentions in his prayer are correct, not lies. He is not greedy or dishonest, does not cheat people, fasts regularly, and donates a full ten percent of his income to the Church, as required by the law regarding tithing (Cf. Lv 27:30-32; Dt 14:22-29). We are all called to follow these religious practices. Regarding tithing, our first reading encourages us to give generously to God just as he has given to us (Sir 35:12-14).  

However, why does Jesus reject the Pharisee’s prayer? The answer is that Jesus rejects his prayer not because of his religious practices, but because of the three attitudes he brings to God in prayer.

First, notice all the “I” statements in his prayer, which show that he himself, not God, is the source of all his achievements. We need to recognize God as the source of our accomplishments. In prayer, we tell God that we need him because our lives do not make sense without his grace. In prayer, we approach God with humility and gratitude, confessing that he is the author of every blessing we have. Prayer is not self-promotion, but it should and must always be directed to God. Saint Paul, in our second reading, offers us an example. From the jail where he wrote this second letter to Timothy, he recognizes that the strength with which he endured all his trials came not from himself but from God. He is grateful to God who rescued him from the lion’s mouth, and he relies, not on his merits, but on God to bring him to eternal salvation (see 2 Tim 4:17-18).

Second, in his prayer, this Pharisee acts as if God owes him grace and salvation for faithfully following all religious rules. Here, the Church teaches that God owes us nothing. We do not deserve God’s blessings; instead, we receive them through his grace. This does not mean that our religious practices are meaningless. They matter because they are our expressions of gratitude for God’s love; they bring us closer to him and strengthen our relationships with him and our brothers and sisters. So, let us continue to live righteously.  

Third, unlike the tax collector, this Pharisee did not admit that, despite his religious practices, he was a sinner and needed God’s mercy. This teaches us to acknowledge our sins at all times, confess them, and seek God’s mercy. Let us regularly confess our sins.

The Lord hears the cry of the poor, says our responsorial psalm. In addition to the poor, our first reading mentions the oppressed, orphans, and widows. All these marginalized groups represent those who adopt an attitude of humility, gratitude, and a seeking of God’s mercy in their prayers. May the liturgy of this Mass help us to improve the way we approach God in prayer. Amen.

 Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator