2nd Sunday of Advent A. Dec. 7, 2025

 

2^nd Sunday of Advent A. Dec. 7, 2025

Isaiah 11:1-10; Romans 15:4-9; Matthew 3:1-12

 

Theme: “Repent, for the Kingdom of Heaven is at Hand!”

A. A Brief Exegetical Analysis of Matthew 3:1-12

 

1.      Historical and Literary Contexts

The Gospel text is John the Baptist’s preaching in the desert, preparing his people for the beginning of Jesus’s ministry. Immediately before our Gospel story, Matthew recounted the return of the baby Jesus with his parents, Joseph and Mary, from Egypt, where they flew as refugees because Herod tried to kill the infant Jesus (2:19-23). After our text, the evangelist tells the stories of the Baptism of Jesus by John the Baptist (3:13-17), Jesus’ temptation in the desert by Satan (4:1-11), and the beginning of Jesus’ public ministry in Galilee (4:12-17).

 

2.      Form, Structure, and Movement

This text is a narrative story with images. Its structure contains three movements. The narrator introduces the story by mentioning the location and the content of John the Baptist’s preaching (vv. 1-2). Then, in the body of the text (vv. 3-10), he first identifies John the Baptist with Isaiah and Elijah to testify that Jesus is the Messiah who is to come (vv. 3-5). Next, he speaks of the crowds who went to John the Baptist to be baptized after acknowledging their sins (v. 6). Lastly, he recounts John the Baptist’s harsh warning to the Pharisees and Sadducees, who also solicited his baptism but with no intention to repent (vv. 7-10). The narrator concludes his story with John the Baptist’s last words to the crowds (vv. 11-12).

 

3.      Detailed Analysis

Vv.1-2. John the Baptist was preaching in the desert of Judea, the barren region west of the Dead Sea extending up the Jordan Valley.^[1] The content of his preaching is “Repent, for the kingdom of heaven is at hand!” (v. 2). Repent is a call for “a change of heart and conduct, a turning of one’s life from rebellion to obedience towards God.”^[2] Kingdom of heaven: Matthew is the only one who speaks of the kingdom of heaven instead of the kingdom of God. He substitutes “God” with “heaven” because he addressed his book to the Jewish community, and the devout Jews of his time avoided pronouncing the name “God” out of reverence.^[3] “Kingdom of heaven” here does not connote a geographic area, nor does it refer to the kingdom that will happen at the end of time. The word “basileia “kingdom” means “reign” or “rule” but not a territory.^[4] The expression “at hand” means that the “heavenly reign” is already present and visible here and now through Jesus, who is already among the people and ready to start his public ministry of establishing this heavenly reign, God’s triumph over physical evils, particularly death. Starting from that time, the people will be governed by the rule of the heavenly kingdom.

Vv. 3-10. The body of the text contains three movements. (1) Matthew identifies John the Baptist with Isaiah and Elijah to testify that Jesus is the Messiah who is to come. First, he makes the Baptist play the same role Isaiah played in the Old Testament. In its original context, Isaiah’s prophecy (see Is 40:3) was to prepare his fellow Israelites for their return from exile in Babylon. John the Baptist quotes and adapts this prophecy to prepare his people for the beginning of Jesus’ public ministry. He affirms that Isaiah spoke of Jesus in his prophecy. Second, the evangelist also associates John the Baptist with Elijah by describing his clothing (made of camel’s hair and a belt around his waist) since this was the style of the prophet Elijah’s dress (see 2 Kgs 1:8). This identification is because the people in Matthew’s time, referring to the prophecy of the prophet Malachi, the last canonical prophet, believed that the prophet Elijah would return from heaven to prepare Israel for the final manifestation of God’s kingdom (see Malachi 3:22-23; 4:5-6). Matthew taught his readers that this expectation was fulfilled in John the Baptist’s ministry (see Mt 11:10, 14; 17:11-13).^[5] If John the Baptist is Elijah, who was supposed to return, then Jesus is the Messiah who is to come. John's food, consisting of locusts and wild honey, connects him to the Essene community of his time (vv. 3-5).

(2) The crowds went to John the Baptist, acknowledged their sins, and received baptism (v. 6). This is a purificatory washing ritual for the purpose of repentance.

(3) John the Baptist rebukes the Pharisees and Sadducees, challenging them to produce good fruit as evidence of their repentance, because, unlike the crowds, they request baptism without genuine intention to repent (vv. 7-10). Matthew is the only evangelist who cites the Pharisees and Sadducees among those who went to John the Baptist and requested to be baptized. The Pharisees were lay religious leaders, and the Sadducees were priests from the more elite class. Unlike the Sadducees, the Pharisees believed in the resurrection (Mt 22:23; Acts 23:8). Additionally, while the Pharisees influenced ordinary laypeople, instructing them on how to be faithful to the Torah in their daily lives, the Sadducees primarily influenced the political elite and temple personnel.^[6] By mentioning these two religious groups here at the beginning of his Gospel, Matthew probably intends to prepare his readers on how Pharisees and Sadducees, later in his Gospel, will constitute the prime opponents of Jesus (see, for instance, 9:11, 14, 34; 12:2, 14, 24 15:1; 16:1, 6-12; 21:46; 22:15).   

Vv. 11-12. John the Baptist addresses the whole crowd. He uses images to speak of Jesus and the last judgment at the end of time. He testifies that Jesus is mightier than he (v. 11b). His baptism is just with water, but that of Jesus is with the Holy Spirit and fire. His mission is limited to warning the people of the fiery judgment; Jesus is the one who will condemn those who fail to repent and purify those who bear good fruits.^[7] 

 

4.      Synthesis

John the Baptist prepares his people for the beginning of Jesus' public ministry. He calls them to repent, for the kingdom of heaven is at hand. The narrator identified John the Baptist with the prophets Isaiah and Elijah to confirm that Jesus was the Messiah who was to come. John the Baptist taught them that Jesus was already among them, ready to establish the kingdom of heaven through the public ministry he was about to start. Unlike the crowds, who acknowledged their sins in seeking baptism, the Pharisees and Sadducees had no intention to repent that is why John the Baptist rebuked and challenged them to produce good fruits as evidence of their repentance. Matthew intentionally cited them at the beginning of his Gospel to inform his readers that these two religious groups would later be the primary challengers of Jesus.

B. Pastoral Implications

 

1. Liturgical Context

Today is the second Sunday of Advent. In the first reading, Isaiah prophesies about the ideal Davidic king. The Church sees this prophecy fulfilled in Jesus as John the Baptist preaches it in our Gospel. As we prepare for the coming of our Lord Jesus at Christmas, at the end of time, and for his daily presence in our lives, Saint Paul, in the second reading, exhorts us to think in harmony with one another, in keeping with Christ Jesus.

 

2. What the Church Teaches Us Today

 John the Baptist calls his people and us today to “repent, for the kingdom of heaven, the birth of our Lord Jesus, is at hand.” He rebukes us the way he did with the Pharisees and Sadducees, telling us not to claim ourselves “Abraham’s children” or “Christians” if we do not repent. He warns us that we will be cut down like a barren tree and thrown into the fire of hell if we do not bear good fruit as evidence of our repentance (v. 12). To repent is accepting to live under God’s “reign” and “rule,” which is living like in the garden of Eden before Adam and Eve fall, without discrimination and division. This is what today’s first and second readings teach us.

In the first reading, we heard the Messianic prophecy of the prophet Isaiah. Isaiah exercised his prophetic ministry in Judah in the late eighth and early seventh centuries BC. During that time, the Assyrian Empire was destroying the northern kingdom of Israel. Around 700 BC, they conquered the entire kingdom of Judah except for the capital, Jerusalem. Amid this destruction, Isaiah, in our first reading passage, sees a vision of a new king who will rise from the line of David. In three sections, this passage effectively summarizes the several dimensions of the role and ministry of the Messiah. The first section (Is 11:1-5) describes this new king who had to come as a new King David: “… a shoot shall sprout from the stump of Jesse.” Jesse was David's father. So, Jesus, who is coming at Christmas, is the “New David.” He rules over the Church, families, societies, and nations.

The second section (vv. 6-9), with images of the holy mountain, a little child, and wild animals living together, makes us return to the original peace in the Garden of Eden and refers to Jesus as a “New Adam.” The little child could symbolize peace. Also, it could spiritually be the image of the child Jesus who, at his birth in the cave, “guided” animals. This makes that spot of Bethlehem a new Eden on that night when God became Man (Incarnation). Also, the “Holy Mountain” alludes to Eden since, according to Ezekiel, Eden was a mountain with a garden on top (See Ez 28:13-14). In last Sunday’s first reading, we heard Isaiah prophesize that on this Mount Zion, the LORD’s house shall be established and raised above the hills (Is 2:1-2). In my interpretation of this text last Sunday, I identified this “LORD’s house” with the Church that Jesus established at the Last Supper in the Upper Room, located on the same Mount of Zion (see Heb 12:18-23). Our local Church is the “House of the Lord” that Jesus established. Look how we all came from different families and backgrounds to “climb it” to worship our Lord. This fulfilled Isaiah’s prophecy. Putting all together, the “holy mountain” refers to the new Eden, and both “holy mountain” and “New Eden” allude to the Church of Jesus. Jesus, the new Adam, makes us taste the fruit of the Tree of Life in the Garden of Eden through his Body and Blood, which we receive in the sacrament of the Eucharist. And he makes us experience the waters of the River of Life through the water of our baptism.

The third section of our first reading is in vv. 11-15. The lectionary for this Sunday retains just v. 11 and omits vv. 12-15. This section, especially v. 15, clearly points to the Exodus imagery and compares the new king, Jesus, with Moses. As Moses led the people of Israel from Egypt to the promised land by crossing the Red Sea, likewise, Jesus, who is coming at Christmas, leads us from the slavery of sins by crossing the river of Baptism to the “new Mount Zion,” which represents here the kingdom of heaven.

As citizens of the kingdom of heaven, our second reading exhorts us to live with harmony, without division. The context of this passage is the debate within the Roman community, which was composed of both Jewish and Gentile members, about whether circumcision was mandatory to become Jesus’ follower or not. This debate resulted in a division between the circumcised (Jews) and the uncircumcised (Gentiles). The question was how they would follow the Christian way with different ethnic practices. Paul tries to find a solution in the passage we heard in our second reading. For him, the answer lies in “endurance” and through “the encouragement of the scriptures.” He then invites both Jews and Gentiles, including all of us today, to think and live in harmony and welcome one another as Christ welcomes everyone without looking at skin color, language, culture, or social class.

 The kingdom of heaven is at hand. May this liturgy of the Mass enable us to produce good fruits as evidence of our repentance in this Advent season. Amen.

 

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator

---

[1] NABRE, notes to Mt 3:1.

[2] NABRE, note to Mt 3:2.

[3] Barbara E. Reid, The Gospel According to Matthew (Collegeville, Minnesota: Liturgical Press, 2005), 21-22.

[4] Barbara E. Reid, The Gospel According to Matthew, 22.

[5] NABRE, note to Matthew 3:4.

[6] Barbara E. Reid, The Gospel According to Matthew, 23.

[7] Ian Boxall, “Matthew” in the Jerome Biblical Commentary for the Twenty-First Century. Third Fully Revised Edition, ed. By John J. Collins, Gina Hens-Piazza, Barbara Reid OP, Donald Senior CP. (Great Britain: T&T Clark Bloomsbury Publishing Plc, 2022), 1178.

 

First Sunday of Advent, Year A. Nov. 30, 2025

First Sunday of Advent, Year A. Nov. 30, 2025

Isaiah 2:1-5; Romans 13:11-14; Matthew 24:37-44

 

Theme: Repent and Always Stay Awake Until the Coming of our Lord

A. A Brief Exegetical Analysis of Matthew 24:37-44

 

1.      Historical and Literary Contexts

Our Gospel passage comes from the part where Jesus teaches about the destruction of the Jerusalem temple and the signs of the end times (24:1-51). In this section, Jesus predicted the destruction of Jerusalem’s temple (24:1-2), and his disciples asked him when this destruction would occur and what signs would precede his coming and the end of the age (24:3). Our Gospel passage is part of Jesus’ response. Before this text, Jesus described the beginning of calamities (vv. 4-14), the great tribulation of the “desolating abomination” (vv. 15-28), his second coming on the clouds of heaven with power and great glory (vv. 29-31), and the parable of the Fig Tree, which taught them how to discern the proximity of the end of the age (vv. 32-35). Immediately following our text is the parable of the Faithful and Unfaithful Servant, which concludes this section and through which Jesus urges his disciples to be faithful and prudent (vv. 45-51).

 

2.      Form, Structure, and Movement

Our Gospel passage is an apocalyptic discourse with analogies and parables. It can be divided into two parts. In the first part, Jesus likens the days leading up to his second coming to the days that preceded Noah’s flood event (vv. 37-39), and in the second part, through some brief parables, he exhorts his disciples to remain vigilant at all times (vv. 40-44).  

 

3.       Detailed Analysis

Vv. 37-39. In the first part of our Gospel, Jesus compares the days preceding the flood in Noah’s time to the days leading up to his second coming and the last judgment. The people in Noah’s time did not know when the flood would come. They perished because of their unreadiness. In this comparison, Jesus warns his disciples that the same will be true at his second coming and the final judgment. The disciples have nothing to do with the lack of knowledge of when the end of time occurs because God is the only one who knows the day and hour (see v. 36). What they can do is always stay prepared to escape eternal condemnation.

 Vv. 40-44. Jesus illustrates his teaching with some parables in the second part of our Gospel (vv. 40-44). The parable about the two men working in the field and the two women grinding at the mill, among whom one will be taken, and one will be left, teaches that eternal salvation and eternal condemnation are both factual and imminent. The parable about “the master of the house and the thief” emphasizes the necessity of always being ready and prepared, as nobody knows when the end of time will occur. 

 

4.      Synthesis

Jesus discussed his second coming and the final judgment with his disciples. He first likened the days leading to the end of time and the last judgment with the days that preceded the flood’s event in Noah’s time. In this comparison and through various parables, he emphasized that the end time and the last judgment are both actual and imminent, and no one knows when they will occur. Consequently, the faithful are called to remain vigilant at all times and be prepared to be saved.

B. Pastoral Implications

 

1. Liturgical Context

 

a.      Liturgical Context of the Advent Season

Last Sunday, the Solemnity of Jesus Christ, King of the Universe, marked the end of the Liturgical Calendar Year C. Consequently, on this First Sunday of Advent, we begin a new Liturgical Calendar Year A. Derived from its Latin origin, Adventus, the word “Advent” means “coming.” The liturgy of this four-week season prepares us for the three comings of Jesus: (1) his coming into history over 2000 years ago, celebrated on Christmas; (2) his second coming in glory at the end of time; and (3) his daily coming into our lives. All three comings of Jesus require proper preparation. A meaningful celebration of Christmas depends on how we prepare ourselves during this Advent. The celebration in heaven will be assured if we sincerely prepare for Jesus’s return at the end of time. Additionally, Jesus’s real presence in our daily lives depends on our daily efforts to welcome him.

Although Christmas gives us the image of a holiday with decorations and shopping, let us remember that Advent is a particular time of repentance. The purple color of the Advent liturgy reminds us of this. The four candles of the Advent Wreath teach us that our repentance and waiting for Jesus’ coming should be with hope (first Sunday), peace (second Sunday), joy (third Sunday), and love (fourth Sunday).

The Gospel of the First Sunday focuses on Jesus’ second coming. It invites us to stay watchful and alert as we do not know when he will come. On the second and third Sundays, we will hear John the Baptist calling us to repentance as our preparation for Jesus’ coming. The story of how Jesus' birth came about, which we will hear in the last Sunday’s Gospel, will prepare us to celebrate his birth on Christmas.

 

b.      Liturgical Context of the First Sunday of Advent

The hope candle is lit in our Advent wreath, reminding us to wait for Jesus with hope. The scripture readings we just heard teach us what to do while waiting for Jesus’ coming. In the first reading, the prophet Isaiah calls his fellow Israelites, who were waiting for the “day of the Lord,” to walk in the light of the Lord and let God instruct them in his way. The Gospel teaches us that the end of time and the last judgment are actual and imminent. We must repent and remain vigilant. Saint Paul asks the Roman faithful to do the same thing in the second reading. He exhorts them to throw off the works of darkness and put on the armor of light now, not postponing it because the hour is nearer.

 

 

 

2. What the Church Teaches Us Today

In the first part of our Gospel (24:37-39), Jesus warns us today that what happened in Noah’s time will also apply to his second coming and the final judgment. Therefore, unlike the people of Noah’s time, we should repent, remain vigilant, and avoid returning to our sinful lives until our day of salvation. Jesus illustrates his teaching with parables in the second part of our Gospel (vv. 40-44). The parable of the two men working in the field and the two women grinding at the mill, among whom one will be taken, and one will be left (vv. 40-41), teaches us that eternal salvation and eternal condemnation are real and imminent. The parable of “the master of the house and the thief” emphasizes the necessity for us to always be ready, as nobody knows when the end of time will occur. The first reading imparts the same lesson.

 The first reading presents Isaiah’s vision of the “Mountain of the Lord’s house” (Mount Zion), which refers to the Church that Jesus established at the Last Supper. He prophesies that in the coming days, the mountain of the Lord’s house will be established as the highest mountain, elevated above the hills (Is 2:2). This vision finds its fulfillment in Jesus when he celebrated the Last Supper and instituted the sacrament of the Eucharist (Mass) in the Upper Room, located on the same Mount Zion mentioned by Isaiah.

Jesus established his Church and elevated it higher. All nations, including us today, will stream towards it as we do here and now. Our Local Church embodies this “mountain of the Lord’s house.” Every time we attend Mass, we are sacramentally brought into the “Upper Room on this Mount Zion” and renew our covenant with him. Coming to Church symbolizes ascending to the house of the Lord, as Isaiah encourages us: “Come and climb the Lord’s Mountain, to the house of the God of Jacob, that he may instruct us in his ways, and we may walk in his paths” (Is 2:3). Through the scripture readings and homilies that we hear at each Mass, God instructs us, not in the way we desire, but in his ways. He guides us not in the direction we choose but in his direction.

Isaiah continues by stating that the people “shall beat their swords into plowshares and their spears into pruning hooks; One nation shall not raise the sword against another, nor shall they train for war again” (Is 2:4). God’s word and instruction lead the nation of Israel to repentance, prompting them to settle their disputes rather than resort to war. Similarly, God’s Word and the homilies we hear at each Mass should transform us and encourage us to repent of all sins. Isaiah concludes this passage by inviting us to walk in the Lord’s light. This means that after leaving our sins behind, we should remain ever-vigilant so as not to return to our old ways. 

In our second reading, Saint Paul advises us not to postpone repentance but to do so now, because salvation is nearer (Rm 13:11). May the liturgy of this first Sunday of Advent enable us to repent and remain vigilant until the day of our salvation. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator

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