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 concerns believers who delay their repentance. They will find the door to the kingdom locked by Jesus. When they ask him to open the door, he will reply that he does not know them. Their arguments about eating and drinking with Jesus and being witnesses to his teachings in their streets will not be enough to persuade him to open the door (vv. 25-28). This parable alludes to the end of time, affirming that no one knows when it will happen and that both eternal condemnation and eternal salvation are real (see v. 28). Believers eager to inherit God’s kingdom are warned to avoid delaying their repentance and neglecting their spiritual lives. This is because the “narrow door” will not stay open forever but will close unexpectedly.

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.

20th Sunday in Ordinary Time, Year C - August 17, 2025

 

20^th Sunday in Ordinary Time, Year C - August 17, 2025

Jeremiah 38:4-6, 8-10; Hebrews 12:1-4; Luke 12:49-53

 

Theme: Never Reject Jesus’ Teachings and Never Abandon Our Baptismal Mission Amid Sufferings

 

A.    A Brief Exegetical Analysis of Luke 12:49-53

 

1.      Historical and Literary Contexts

Before our text, Jesus first warned his disciples against the hypocrisy of the Pharisees (12:1) and encouraged them not to give up their mission under persecution (vv. 2-12). Then, he cautioned the crowd against the danger of focusing on and trusting in material possessions (12:13-21); he urged them to recognize their complete dependence on God (12:22-34) and to be vigilant and faithful servants (12:35-48) while they await the full realization of the kingdom of God at the end of time. In our Gospel passage (vv. 49-53), Jesus reveals that his teachings are a refining and purifying fire, as they cause conflict among believers: some will accept them, while others reject them. After our text, Luke concludes chapter 12 with narratives about the signs of the times and settling with an opponent. 

 

2.      Form, Structure, and Movement

This narrative account incorporates vivid imagery and is structured in one movement. Jesus describes how his mission will cause division, even within families, and lead to his death.

 

3.      Detailed Analysis

Jesus’ teachings act as a refining and purifying fire, separating those destined for the kingdom from its enemies (v. 49). Fully aware that his mission will lead to his death, which he calls “baptism” in v. 50, Jesus expresses his determination to continue proclaiming the kingdom until his crucifixion is fulfilled. Jesus’s mission creates conflict and division even within families (vv. 51-53), with some members accepting Jesus’ teachings while others reject them. This description of Jesus’ mission also pertains to discipleship. Luke emphasizes that the Word of God proclaimed by the disciples and all of Jesus’ followers will be accepted by some and rejected by others. Believers should remain steadfast and continue to implement the kingdom of God, even at the cost of their lives.   

   

4.      Synthesis

Jesus’s mission will create conflict and division, even among families, and ultimately lead to his death. Jesus is resolved not to give up but continues to proclaim the kingdom of God until his crucifixion is fulfilled. The disciples and all believers are called to follow in Jesus’ footsteps. Although the world may reject and even persecute them to death, they are encouraged not to abandon their faith but to continue implementing the kingdom of God until the end of their lives. 

     

B.     Pastoral Implications

 

1.      Liturgical Context

In the Gospel, Jesus describes his mission as a source of division, even within families. This means that some people will accept his message of the kingdom of God, while others will reject it. Jeremiah, in our first reading, faced similar treatment in his time. The author of our second reading, on one hand, encourages us as Christians to reject burdens and sins that prevent us from accepting Jesus and the Church’s teachings, especially when they challenge us; on the other hand, as Jesus’ disciples, he exhorts us to keep our eyes fixed on Jesus in prayer, which will empower us to persevere in maintaining our Christian faith and baptismal mission, even amid afflictions and persecutions.       

 

2.      What the Church Teaches Us Today

In today’s Gospel reading, Jesus shares with his disciples and us the experience of his own mission to prepare us to face our own. He states that his teachings will serve as a refining and purifying fire, causing divisions even within families, where some will believe in him while others will reject him. Fully aware that his mission will lead to his death, which he calls “baptism” in v. 50, he expresses his determination to continue proclaiming the kingdom until his crucifixion is fulfilled. Our first reading discusses Jeremiah, who, like Jesus, did not abandon his prophetic mission even amid persecution. 

The context of this first reading is that the Babylonians had conquered Jerusalem but had not yet destroyed the city. People faced a decline in food and water supplies since Jerusalem was under siege. The prophet Jeremiah challenged the power structure of his society in Jerusalem, urging the authorities to submit to the Babylonians and promising that God would spare their lives as spoils of war (Jer 38:1-3). However, the princes requested that King Zedekiah have Jeremiah put to death, resulting in Jeremiah being thrown into a cistern, a “jail cell” in the biblical world. Jeremiah endured persecution but did not waver. God came to his aid through Ebed-melech, a court official who interceded for his liberation (Jer 38:8-10).

Our second reading invites us to consider how Jesus endured the cross, despising its shame and the opposition from sinners, so that we may not grow weary and lose heart (vv. 2b-3). This informs us that, on one hand, as Christians, we are called to accept Jesus and the Church's teachings, even when they challenge us. On the other hand, as Jesus’s disciples, our Christian faith and baptismal mission may also cause divisions among the people we serve, leading us to experience various kinds of persecution. When all these challenges arise, we should not abandon our Christian faith and baptismal mission. Instead, we should “persevere in running the race that lies before us” (Heb 12:1b).

As we run, meaning as we continue our Christian faith and baptismal mission, we must know that we are not left alone. A “cloud of witnesses” or spectators (these could be all the saints and all the good people who love us) surround us, watch us, and support us in remaining intense and focused (Heb 12:1a). To maintain our Christian faith and baptismal mission amid suffering, the sacred author of our second reading exhorts us to do two things: (1) to “rid ourselves of every burden and sin that clings to us” (Heb 12:1b) and (2) to keep our eyes fixed on Jesus, the leader and perfecter of faith” (Heb 12:2a). On one hand, burdens and sins weigh our souls down, preventing us from accepting Jesus’ and the Church’s teachings, especially when these teachings challenge us. On the other hand, a lack of prayer life renders us spiritually weak, and when we face tribulations and persecutions, we easily abandon our Christian faith and baptismal mission. Therefore, let us always reject sin and place prayer at the center of our lives to remain faithful Christians and disciples.     

May the liturgy of this Mass strengthen us to uphold our Christian faith and baptismal mission even in times of suffering, and to embrace Jesus’ and the Church’s teachings, even when they challenge us. Amen. 

Fr. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator

 

 

 

19th Sunday in Ordinary Time, Year C - August 10, 2025

 

19^th Sunday in Ordinary Time, Year C - August 10, 2025

Wisdom 18:6-9; Hebrews 11:1-2, 8-19; Luke 12:32-48

 

Theme: Seek First the Kingdom of God with Faith and Remain Vigilant and Faithful Until Its Full Realization at the End of Time

 

A.    A Brief Exegetical Analysis of Luke 12:32-48

 

1.      Historical and Literary Contexts

Before our text, Jesus cautioned believers whose focus and trust in life were centered on material possessions (12:13-21). In our passage (including vv. 22-31, which are omitted from our Gospel reading), Jesus urges believers to recognize their complete dependence on God (12:22-34) and to be vigilant and faithful servants instead (12:35-48). The narrative about Jesus as a cause of division (12:49-53) immediately follows our text.     

 

2.      Form, Structure, and Movement

This narrative account, rich in imagery, can be divided into three parts: a call to seek God’s kingdom first (vv. 32-34), a call to be vigilant for the coming of this kingdom (vv. 35-40), and a call to remain faithful servants until the fulfillment of this kingdom (vv. 41-48).

 

3.      Detailed Analysis

Vv. 32-34. These verses, along with vv. 22-31, which are omitted from this Gospel reading, represent Jesus’s teachings based on his parable of the rich fool addressed to the crowd in vv. 16-21. Through this parable, Jesus responded to an unnamed man who prioritized his possessions over the Word of God that Jesus was teaching (see 12:13-15). He warned him and the entire crowd against focusing on and trusting in things that do not matter to God.

Immediately after this parable comes the section (12:22-34) from which the first part of our Gospel passage is drawn. Here, Jesus urges the crowd to value the heavenly life over earthly concerns. He illustrates his point with two examples: one about the ravens and the other about the flowers. Ravens do not sow or reap, nor do they have a storehouse or barn (referring here to the rich man in the parable [vv. 16-21]), yet God feeds them daily. Likewise, flowers do not toil or spin, yet God adorns them beautifully. This emphasizes how much more God will care for believers, who are far more important than ravens and flowers, when they prioritize the heavenly life over earthly concerns. 

Therefore, instead of worrying about earthly matters, which will also be provided to them, believers should seek God’s kingdom first (vv. 22-31). God is pleased to give it to them (v. 32b). They should no longer fear but set their hearts on heaven, where their treasure, which is God’s kingdom, resides, and where no thief can steal nor moth destroy. In v. 33, Jesus does not mean literally that believers should sell all their belongings and give alms, nor store their “material” treasure in heaven or the “Church.” Instead, unlike the greedy rich man of the parable in vv. 16-21, who planned to store all his goods in a larger barn for himself, Jesus urges believers here to share their belongings with those in need. This is a call to complete trust and dependence on God.

Vv. 35-40. After urging believers to seek God’s kingdom first, Jesus now calls them to remain always vigilant for the arrival of this kingdom. Here, Luke refers to the second coming of Jesus at the end of time. Through the parables of servants waiting for their master’s return from a wedding and that of the homeowner who would not allow his house to be broken into if he had known the hour the thief was coming, Luke emphasizes the necessity of constant readiness for Jesus’ return.   

Vv. 41-48. In addition to being constantly vigilant for God’s kingdom that believers are called to seek first, Jesus also calls them to remain faithful to his teachings until the fulfillment of this kingdom at the end of time.

The collection of parables in this passage relates to Luke’s understanding of Jesus’ second coming at the end of time.^[1] For Luke, the delayed fulfillment of the kingdom of God should not discourage believers' faith or lessen their commitment to Jesus' mission.  

   

4.      Synthesis

Jesus encourages believers to prioritize seeking God’s kingdom. They should no longer fear but rather trust in and depend on God. They must remain vigilant and faithful to Jesus’ teachings until the ultimate fulfillment of this kingdom when he returns at the end of time. 

     

B.     Pastoral Implications

 

1.      Liturgical Context

The first reading describes the journey of the people of Israel toward the Promised Land, highlighting their Passover vigilance, which involved a liturgical sacrifice on the night before they set out. The sacred author of our second reading speaks of the same Promised Land originally promised to Abraham, who traveled there in faith, unaware of his final destination. This Promised Land symbolizes God’s kingdom in heaven. That is why, in the Gospel, Jesus encourages us to do three things regarding this kingdom: (1) seek it first, without fear but with full trust and reliance on God, (2) stay vigilant, as the people of Israel did in our first reading, and (3) like Abraham in the second reading, remain faithful to his teachings until its complete fulfillment at the end of the age.

 

2.      What the Church Teaches Us Today

   a) We are Called to Seek First the Kingdom of God

In last Sunday’s Gospel (Lk 12:13-21), Jesus warned us against the danger of focusing on material possessions instead of what matters to God. Immediately following this passage, Jesus, in vv. 22-31, which are omitted from today’s Gospel, continued his exhortation by asking us not to worry about what we will eat and wear. He illustrates his point with two examples: one about the ravens and the other about the flowers. Ravens do not sow or reap, nor do they have a storehouse or barn (referring to the wealthy farmer in the parable we heard last Sunday [vv. 16-21]), yet God feeds them daily. Likewise, flowers do not toil or spin, yet God adorns them beautifully. This emphasizes how much more God will care for us, who are far more important than ravens and flowers. Therefore, Jesus calls us first to seek the kingdom of heaven, and our earthly needs will be provided to us besides (v. 31).

Today, we find ourselves preoccupied with various concerns, such as the need for good jobs, saving money, sending our children to quality schools, and having adequate medical insurance. We live in fear when these needs go unmet. Consequently, many people devote all their time to working to fulfill their physical needs, neglecting their spiritual lives. Jesus begins our Gospel passage by urging us not to be afraid any longer. Notice the reason why we must not fear: “... for your Father is pleased to give you the kingdom (v. 32). The desire to inherit God’s kingdom must take precedence over our physical desires. Jesus already discussed this topic in Luke 10:38-44 (see the Gospel and my homily from the 16th Sunday in Ordinary Time, Year C), when he declared Mary, the sister of Martha, to have chosen the better part because she opted to sit at Jesus’ feet and listen to the Word of God instead of helping her older sister in the kitchen. Therefore, our spiritual lives must take priority over our physical concerns.

That is why, unlike the greedy rich man in last Sunday’s Gospel who planned to store all his goods in a bigger barn for himself, the first part of our Gospel, along with the omitted vv. 22-31, exhorts us to share everything we have with those in need (v. 33a). When we fail to do so, we are essentially storing our treasure on earth and focusing our hearts on those things; but when we share our possessions with those in need, we store them in heaven, and our hearts become focused on heavenly things (vv. 33 b-34).

b) We are Called to Stay Vigilant

While we wait for the full realization of God’s kingdom, the Church encourages us to stay alert at all times (vv. 35-40), following the example of the vigilance shown by the people of Israel on the night before their journey from Egypt to the Promised Land, as we heard in our first reading. Their vigilance was connected to worship during the liturgical sacrifice called “Passover” (see Wisdom 18:9). Similarly, the liturgy of the Eucharist (Mass), which is the new Passover, acts as a vital spiritual tool to help us stay vigilant. Therefore, attending Mass on weekends and daily helps us stay spiritually alert and grow in holiness as we become more aware of the sins we need to avoid.

c) We are Called to Remain Faithful to Jesus’s Teachings

From the third part of our Gospel, our Holy Mother Church teaches us that the delayed fulfillment of the kingdom of God should not weaken our faith or lessen our commitment to the mission we received at baptism. The second reading we heard presents Abraham and Sarah as prime examples of people who live by faith. They faced many challenges that could have shaken their faith, but they remained steadfast until the end. Faith “is the realization of what is hoped for and evidence of things not seen” (Heb 11:1). Let us continue faithfully to follow Jesus’s and the Church’s teachings until the end of our earthly journey.

May the liturgy of this Mass inspire us to seek first the kingdom of God and stay vigilant and faithful to Jesus’s teachings until God's kingdom is fully realized, whether at Christ’s return or the end of our earthly journey. Amen. 

Fr. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator

 

 

 

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[1] NABRE, note to Luke 12:35-48.

18th Sunday in Ordinary Time, Year C - August 3, 2025

 18^th Sunday in Ordinary Time, Year C - August 3, 2025

Ecclesiastes 1:2; 2:21-23; Colossians 3:1-5, 9-11; Luke 12:13-21

 

Theme: Our Focus and Trust in Life Must not be in Possessions, but in God

 

A.    A Brief Exegetical Analysis of Luke 12:13-21

 

1.      Historical and Literary Contexts

This text is part of the collection of Jesus' teachings to his disciples and the crowds during his long journey to Jerusalem, where his Passion, Death, Resurrection, and Ascension will occur (9:51–19:27). This collection of teachings aims to prepare them for the mission they will undertake after Jesus’ earthly life. For instance, in our passage, he warns them against focusing on and trusting in material things. Immediately before our text, he advised his disciples to beware of the leaven of the Pharisees and encouraged them not to be afraid during persecution (12:1-12). Right after our text, he will teach them to depend on God (12:22-34).      

 

2.      Form, Structure, and Movement

This narrative account includes a parable. Vv. 13-15 serve as an introduction, while v. 21 acts as a conclusion. The parable itself (vv. 16-20) functions as the body of the text. 

 

3.      Detailed Analysis

Vv. 13-15. The request of this unnamed individual to Jesus reveals that this man’s focus and trust in life are rooted in material possessions rather than in complete dependence on God, as he overlooks Jesus’ teachings (see 12:1-12) and prioritizes wealth. Seizing this opportunity, Jesus instructs him and the crowd about the importance of guarding against all greed because one’s life does not consist of possessions.

Vv. 16-20. One might wonder why Jesus disagrees with the wealthy farmer in the parable. Given that his land has produced an abundance of goods and he lacks sufficient storage space, is the farmer’s choice to build a larger barn to accommodate all his goods not a reasonable solution? Why, then, does Jesus call him a fool?

The foolishness of this rich man lies in three points he fails to do. (1) He fails to recognize God as the unique author of the abundance of his harvest. His reactions reveal that he believes he deserves this merit, not God. (2) He fails to involve God in his plans. Notice how he speaks to himself: “What should I do…I will do this: I will pull down …I will store all my grain and my goods” (vv. 17-18). The only person this farmer refers to here is himself, believing he can succeed alone without God’s help. (3) This wealthy farmer fails to realize that his possessions cannot secure his life. After figuring out how he will store all his goods, he says to himself, “Now as for you, you have so many good things stored up for many years, rest, eat, drink, be merry!” (v. 19). He ignores that his abundant goods are merely vanity of vanities (see the first reading for this Sunday, Ecclesiastes 1:2; 2:21-23). God alone can secure human lives and can demand them at any time (Luke 12:20).

V. 21. Jesus concludes this parable with a warning, stating that individuals who store treasures for themselves without being rich in what truly matters to God will ultimately end up like this foolish farmer. By “what matters to God,” Jesus refers to being dependent on God (12:22-34) and being vigilant and faithful servants (12:35-48), the themes he explores in the passages that follow this text.

   

4.      Synthesis

The request from the unnamed man in this Gospel shows that his focus and trust in life are not fully on God but rather on material possessions. In response, Jesus shares the parable of the rich fool to teach this man and the crowd about the danger of relying on possessions rather than on God. In the parable, Jesus criticizes the attitude and actions of the wealthy farmer for three reasons: (1) he does not recognize God as the true source of his abundant harvest; (2) he does not involve God in his plans; (3) he does not realize that only God can truly secure his life, not his possessions. Jesus concludes this parable with a warning, stating that those who store up treasures for themselves without being rich in what truly matters to God will ultimately end up like this foolish farmer. 

     

B.     Pastoral Implications

 

1.      Liturgical Context

The Gospel reveals that the riches of this world cannot secure our lives. The first reading characterizes them as “vanity of vanities.” The second reading encourages us not to focus on them but to seek and think of what is above.

 

2.      What the Church Teaches Us Today

Our focus and trust in life should be placed not on possessions, but on our absolute dependence on God. The unnamed man of the Gospel interrupts Jesus’ teachings when he asks him to act as an arbitrator and judge between him and his brother regarding their dispute over the distribution of their inheritance (Luke 12:13-15). By doing so, he overlooks “what matters to God” and prioritizes his wealth. Do we do the same, just as this man did?  Do we prioritize our businesses and leisure over attending Mass, participating in church activities, and fulfilling the works of mercy? Our Holy Mother Church exhorts us to understand that our focus and trust in life must not be on material things and leisure, but on God.

Jesus condemns the wealthy farmer in the parable of our Gospel, calling him a “fool” for several reasons. First, this farmer fails to recognize God as the unique author of his abundant harvest. Let us reflect on our moments of blessings (such as success in our jobs, schools, or projects, or the blessing of having a good family, etc.); do we behave like this man? Our Holy Mother Church encourages us to express our gratitude to God, who is the sole author of all our blessings.

Second, this wealthy man does not involve God in his plans. The only person he refers to is himself: “I will do this: I will pull down my barns and build larger ones, and there I will store all my grain and my goods…” (vv. 17-18). He believes he can succeed alone without God’s help. The Church teaches us that, as human beings, we are all limited. We need and depend on God’s assistance. Therefore, let us always include our Lord in everything we do.

Third, the wealthy farmer does not realize that his possessions cannot secure his life. Pay attention to what he says to himself, “Now as for you, you have so many good things stored up for many years, rest, eat, drink, be merry!” (v. 19). We act the same way when we focus on material things, thinking that they are essential for securing our lives. Here, the Church reminds us that possessions are merely vanity of vanities, as our first reading teaches us. God alone can secure our lives and can demand them at any time (Luke 12:20).

Therefore, Saint Paul exhorts us in our second reading that we, who have been raised with Christ, should seek not what is on earth but what is above, because our lives are hidden with Christ in God. He calls us to put to death the earthly parts of ourselves, meaning to repent from sins, such as immorality, impurity, passion, evil desires, greed, which is idolatry, lies, and divisions.

Let us pray to God during this Eucharistic celebration that we may focus not on earthly things, but rather on our complete dependence on God. Amen. 

Fr. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator

17th Sunday in Ordinary Time C - July 27, 2025

 17^th Sunday in Ordinary Time C - July 27, 2025

Genesis 18:20-32; Colossians 2:12-14; Luke 11:1-13

 

Theme: “Lord, Teach Us to Pray”

 

A.    A Brief Exegetical Analysis of Luke 11:1-13

 

1.      Historical and Literary Contexts

Jesus continues to teach his disciples as they travel toward Jerusalem, where his Passion, Death, Resurrection, and Ascension will occur. In this passage, he shares important lessons about prayer. Just before this, the disciples learned from Martha and Mary how to be both active and contemplative followers of Jesus (10:38-42). After this passage, the disciples will witness Jesus casting out a demon and dealing with some people who refuse to believe in his divine power (11:14-28). 

 

2.      Form, Structure, and Movement

This story includes sayings that can be regarded as parables. Luke arranges this account into three sections. Jesus first presents the “Lord’s Prayer” (vv. 1-4), then emphasizes the importance of persistence in prayer (vv. 5-8), and finally underscores the need to trust God when praying (vv. 9-13).

 

3.      Detailed Analysis

Vv. 1-4. The disciples of Jesus realize that, unlike John’s disciples, they do not know how to pray. Seeing Jesus praying alone on this occasion prompts them to ask Jesus to teach them. Jesus provides them with a Christian communal prayer, well known as “The Lord’s Prayer.” There are some differences between Matthew’s version and Luke’s. (1) Matthew’s version has seven petitions, while Luke’s has only five. (2) Matthew uses “Our Father,” whereas Luke simply says “Father.” By including “Our” before “Father,” Matthew emphasizes the family relationship among believers, all of whom are children of the same Father. In contrast, by stating that the disciples should address God simply as “Abba,” “Father,” as Jesus does (see Lk 10:21; 22:42; 23:34; 23:46), Luke aims to bring believers into the same close relationship with God that Jesus shares. (3) Luke does not emphasize the separation between heaven and earth as Matthew does through phrases like “Our Father in heaven” (Mt 6:8) and “your will be done, on earth as in heaven” (Mt 6:10).^[1]

Each of the five petitions in this prayer conveys virtues for believers to observe. The first petition is about the holiness of God’s name. Note that God manifests his holiness and sanctifies his name through his Son, Jesus. Through this petition, Luke asserts that believers should contribute to the process of sanctifying God’s name by practicing Jesus’ teachings. The second petition expresses the believers' longing for God’s kingdom to come. This is the kingdom of peace, justice, and love that Jesus has established, which all disciples and believers are called to continue implementing wherever they live. The third petition evokes the physical food necessary for their daily survival. This is to ensure they are strong enough to carry out Jesus’ mission. It also reflects their reliance on God’s sustenance each day. In the fourth petition (v. 4), believers are challenged first to be capable of forgiving their offenders before expecting God to forgive their sins. The final petition is “Do not subject us to the final test.” The Greek word that Luke used here is peirasmos, which means test or temptation. This petition does not imply that God subjects believers to temptation; rather, it asks to be spared from a period of severe trial, sometimes referred to as “messianic woes” and identified here as the “final test,” which, according to Jewish apocalyptic writings, will occur before the end of the age.^[2]

Vv. 5-8. The housekeeper's reaction in this parable, “Do not bother me; the door has already been locked and my children and I are already in bed” (v. 7), is realistic given the Palestinian-Jewish customs of the time. In those days, the whole family in a peasant home slept on the floor in a single room, above the animals. Unlocking the door at night would have been unreasonable because the father would have to step over everyone sleeping to reach it; additionally, removing the wooden or iron bar that secured the door was a tiresome and noisy process that would not only disturb the family but also create a fuss among the livestock.^[3] Jesus conveys two lessons here. (1) Persistence in prayer: if friendship cannot convince this father in the parable to get up at midnight and assist his friend under such circumstances, then the persistence of a petitioner can. (2) The generosity of God: if this father in the parable, who is human, ultimately helps the persistent man, how much more will God act out of love?    

Vv. 9-13. Jesus first teaches his disciples about the process of prayer, which he summarizes in three imperative verbs: “ask, seek, and knock.” The focus here is not on what to ask but on how to pray. Second, through the parable of a snake versus a fish and a scorpion versus an egg, Jesus encourages his disciples to trust God when they pray, because God knows what to give to those who ask him.

   

4.      Synthesis

First, Jesus teaches his disciples the Christian communal prayer known as the “Lord’s Prayer.” This prayer consists of five petitions, each conveying Christian virtues to believers. (1) Believers should contribute to sanctifying God’s name by practicing Jesus’s teachings. (2) They are called to continue implementing the kingdom of justice, peace, and love that Jesus established. (3) The physical food necessary for their daily survival ensures they are strong enough to carry out Jesus’ mission. It also reflects their reliance on God’s sustenance each day. (4) They must first be capable of forgiving their offenders before expecting God to forgive them their sins. (5) They ask to be spared from a period of severe trial, sometimes referred to as “messianic woes” and identified here as the “final test,” which, according to Jewish apocalyptic writings, will occur before the end of the age. Second, Jesus encourages them to be persistent in prayer and reassures them of God’s generosity. Third, he teaches them the essence of prayer, which focuses not on what to request but on how to pray. He also urges them to trust God because God knows what to give to those who ask him.

     

B.     Pastoral Implications

 

1.      Liturgical Context

Today’s Scripture readings invite us to learn and teach others to pray to God with perseverance and complete trust in him, because God answers us when we call for help, as our Responsorial Psalm says.

 

2.      What the Church Teaches Us Today

First, realizing that they don’t know how to pray, the disciples ask Jesus to teach them. We should not hesitate to learn how to pray to God, especially when it comes to spontaneous prayers. Since prayer is our spiritual food, we should aim to improve it every day. Second, we are called to teach others to pray to God, mainly through our examples. Jesus’ prayer life has inspired his disciples. We should not feel ashamed, unworthy, or shy about praying to God, particularly vocally and in front of others. Our prayer life can inspire those around us and motivate them to do the same.

Matthew’s version of the “Lord’s Prayer” uses “Our” before Father, highlighting the family bonds that must exist among us, who are all children of the same Father. In contrast, Luke’s version simply states “Father,” emphasizing the close relationship that we, as children, should have with God, our Father. By bringing both versions together, praying the “Lord’s Prayer” encourages us to cultivate perfect relationships with God and one another.

Each petition in the “Lord’s Prayer” that Jesus teaches us in the Gospel highlights virtues we are called to uphold. The first petition urges us to demonstrate the holiness of God’s name through our actions by living according to Jesus’ teachings. The second petition asks that the kingdom of justice, peace, and love that Jesus established on earth become visible. It is our mission as Christians to spread God's kingdom wherever we go. In the third petition, we request the daily bread we need to survive so we can stay strong enough to fulfill Jesus’ mission. It also reminds us that we depend on God’s provision every day. The fourth petition challenges us to forgive those who offend us before seeking God's forgiveness for our own sins. In the fifth petition, we ask God to protect us during difficult times of trial, sometimes called “messianic woes” and described here as the “final test,” which, according to Jewish apocalyptic writings, will occur before the end of the age.

Through the parable of a man who helped his friend at midnight, not out of friendship but because of his friend's persistence, Jesus encourages us to be persistent in prayer and reassures us of God’s generosity. The story of the dialogue between Abraham and God in our first reading provides a model of prayer that emphasizes perseverance. In this account, God decides to destroy Sodom and Gomorrah due to their sins, and Abraham wants to know how many righteous people must be found among the wicked for God to save everyone. From the suggestion of fifty to ten innocent people, Abraham persists six times in his efforts to save Sodom and Gomorrah. We, too, are called to keep persisting and not to give up when we pray to God.

Through the parable of a father who, despite being wicked, cannot give his son a snake when he asks for a fish or a scorpion when he asks for an egg, Jesus teaches us about the essence of prayer. This prayer emphasizes not what to ask for, but how to pray. He also encourages us to trust God because He knows what to give to those who ask him.

Saint Paul reminds us that through our baptism, we are buried with Christ and raised with him by faith in the power of God, who raised Jesus from the dead. Therefore, let us strengthen our prayer life by learning and teaching others how to pray, by meaning everything we ask God in the “Lord’s Prayer,” and by praying with persistence and complete trust, believing that God answers us when we call for help, as we sing in our responsorial Psalm. Amen. 

 

Fr. 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, 78.

[2] NABRE, note to Matthew 6:13.

[3] Michael F. Patella, The Gospel According to Luke, 79.