28th Sunday in Ordinary Time, Year C-Oct. 12, 2025

 28th Sunday in Ordinary Time, Year C – Oct. 12, 2025

2 Kings 5:14-17; 2 Timothy 2:8-13; Luke 17:11-19

Theme: From the Faith the Size of a Mustard Seed to the Faith of Thanksgiving and Discipleship

A. A Brief Exegetical Analysis of Luke 17:11-19

1. Historical and Literary Contexts

Luke aims to guide his readers from the “faith the size of a mustard seed,” meaning for beginners, which he previously taught them (17:5-10), to the “faith of thanksgiving and discipleship” that he develops in this Gospel passage. This higher level of faith is linked to salvation in the kingdom of God, which will come someday, the topic discussed in the passage that follows our story (17:20-37).  

  

2. Form, Structure, and Movement

This Gospel story can be divided into three parts: the setting (v. 11), Jesus with all ten lepers (vv. 12-14), and Jesus with one leper, a Samaritan (15-19). 

3. Detailed Analysis

V. 11.  This journey of Jesus to Jerusalem will culminate in his Passion, Death, Resurrection, and Ascension.

Vv. 12-14. The ten lepers simply raise their voices and ask Jesus to heal them. This simple faith illustrates "faith the size of a mustard seed,” which refers to beginner-level faith that Jesus encouraged his disciples to start with in the previous story (17:5-10). Jesus’ instructions to these lepers regarding showing themselves to the priests refer to Lv 14:2-9. The priests were the ones who legally signed the bills, either to confirm the skin diseases, which were all considered leprosy, and to expel the contaminated person from society, or to confirm the miraculous healing and admit a healed person back into the community (see Lv 13:45-46, 49; Nm 5:2-3).  

Vv. 15-19. All ten lepers are healed as they go to show themselves to the priest to receive official notice of their miraculous healing. Nine of them, excited to reunite with their community, families, relatives, and friends, fail to return and thank Jesus, who healed them. Only one, a Samaritan, who, before rejoicing with his family and others, returns to Jesus and offers three types of prayers: “Glorifying God in a loud voice’ (v. 15b) is a prayer of praise; “Falling at Jesus’ feet” (v. 16a) is a prayer of adoration; and “Thanking Jesus” (v. 16a) is a prayer of thanksgiving. In v. 18, Luke teaches two lessons. (1) By identifying this one leper as a Samaritan and a foreigner, Luke emphasizes the universality of salvation: Jesus extends salvation to everyone, including non-Jews. (2) With the phrase “... to give thanks to God,” while this Samaritan gives thanks to Jesus instead, Luke shows that Jesus is God. Luke ends this story by linking the faith of gratitude and discipleship with salvation: “Stand up and go; your faith has saved you” (v. 19). 

The beginner-level faith (faith the size of a mustard seed) is necessary to start living out Jesus’ teachings (see 17:5-6) and to receive physical healing (cf. these ten lepers). However, believers should elevate their faith to one of thanksgiving and discipleship to be saved. 

This Samaritan echoes Naaman in today’s first reading (2 Kgs 5:14-17). After he realized he was healed from leprosy, Naaman returned to Elisha, the man of God, to do two things: he thanked God and decided to start his relationship with God. 

  

4. Synthesis

With their beginner-level faith (faith the size of a mustard seed, cf. Lk 17:5-6), ten lepers pray to Jesus for healing, and Jesus heals them. None of them return to thank him except one, a non-Jewish Samaritan. This foreigner elevates his beginner-level faith to a faith of thanksgiving and discipleship by returning to Jesus and offering three kinds of prayer: praise, adoration, and thanksgiving. Because of this, Jesus grants him salvation of his soul in addition to physical healing. 

B. Pastoral Implications

1. Liturgical Context

In last Sunday’s Gospel, Jesus encouraged his disciples and us not to expect a spectacular faith before we start practicing all his teachings. He assured us that the “beginner-level faith,” which he called “faith the size of a mustard seed,” can “uproot a mulberry tree and plant it in the sea.” This saying means that with this simple faith, we can achieve remarkable things, such as following his teachings. Today, he challenges his disciples and us to raise our “beginner-level faith” to a higher level, one of “thanksgiving and discipleship,” like the Samaritan leper (Gospel), Naaman (first reading), and Saint Paul (second reading).  

2. What the Church Teaches Us Today

First, we should raise our “beginner-level faith” to a faith of thanksgiving. Because of their contagious disease, the ten lepers were isolated. Their faith, the size of a mustard seed (simply praying to Jesus for healing), was enough to “uproot” the mulberry tree of their leprosy from their bodies and “uproot” them from their isolated position and “replant” them into society again. However, only one of them, a non-Jewish Samaritan, raises his faith to a higher level—one of thanksgiving—by returning to Jesus and offering him three types of prayer: he glorifies God loudly (prayer of praise), falls at Jesus’ feet (prayer of adoration), and thanks him (prayer of thanksgiving). This foreign Samaritan echoes Naaman in the story from our first reading. After he realizes that he is healed of his leprosy, Naaman elevates his “beginner-level faith” to a faith of thanksgiving by returning with his whole retinue to the man of God, Elisha, and offering gifts as a sign of thanksgiving to God. 

Here, the Church teaches us that our leprosy of sins separates us from God and our Church community. When we confess our sins with our beginner-level faith, God’s mercy “uproots” us and “plants” us again in our relationships with him and our brothers and sisters. However, sadly, we notice that only a few Christians return to God to express their gratitude at Mass, especially on Sundays. Many, like the nine lepers of our Gospel, prefer to go their own way. The Church reminds us that attending Mass is our best way of returning to Jesus and expressing our gratitude to him. Let us elevate our “faith the size of a mustard seed” to the level of the faith of thanksgiving. 

Second, the Church encourages us to elevate our faith, not only to the level of thanksgiving faith, but also to the level of discipleship. In addition to thanking Jesus, the Samaritan leper of our Gospel also praises and adores him. This shows his discipleship faith. Similarly, Naaman, in our first reading, moves toward discipleship faith when, in addition to thanking God, he decides to serve only the Lord. He demonstrates this decision by taking two mule loads of earth, since at that time, people believed God was connected to the soil of the Holy Land. He promises to build an altar with it in his homeland of Aram and start offering burnt sacrifices to the Lord on it. 

We also receive many blessings from God, especially the forgiveness of our sins and the restoration of our relationships with him and our brothers and sisters. Therefore, we are called to begin and deepen our relationship with God by serving him. Our faith in God should go beyond simply asking for his favor (the beginner-level faith) and giving thanks; it should also develop into discipleship. 

The “beginner-level faith” helps us start living out Jesus’ teachings, lift up our prayers to him, and receive various blessings we need for our lives in this world. However, the faith of thanksgiving and discipleship helps us attain the salvation of our souls. This is what happened with the Samaritan leper. When Jesus sees in him the desire to stay in a relationship with him, he tells him, “Stand up and go; your faith has saved you.” The faith accompanied by thanksgiving and a desire to be in a permanent relationship with Jesus has brought this Samaritan leper not only physical healing but also, especially, eternal salvation. In our second reading, Saint Paul also reassures us of eternal salvation. He tells Timothy and us how he suffers, even to the point of chains in prison like a criminal, for the sake of the Gospel. He exhorts us to persevere in following Jesus, as he did. 

May the liturgy of this Mass inspire us to elevate our “faith the size of a mustard seed” to higher levels, of thanksgiving and discipleship. Amen. 

Fr. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator

27th Sunday in Ordinary Time C. Oct. 5, 2025

 

27^th Sunday in Ordinary Time C. Oct. 5, 2025

Habakkuk 1:2-3; 2: 2-4; 2 Timothy 1:6-8, 13-14; Luke 17:5-10

 

Theme: Faith of Beginners, not a Spectacular Faith, is Enough to Start Living Out Jesus’s Teachings

 

A.                A Brief Exegetical Analysis of Luke 17:5-10

 

1.      Historical and Literary Contexts

The disciples ask Jesus to increase their faith in our Gospel passage. Their request is motivated by all of Jesus’s teachings they have heard so far since they started traveling with him on his long journey to Jerusalem. This journey, which begins at chapter 9:51 and ends at chapter 19:27, is significant for Luke because it culminates in the events of Jesus’s Passion, Death, Resurrection, and Ascension. Our Gospel passage is immediately preceded by the warning about sin and the call to forgive others (Lk 17:1-4), and it is followed by the story of the cleansing of the ten lepers.

 

2.                  Form, Structure, and Movement

This story, full of imagery, can be split into two parts: Jesus first responds to the disciples’ request (vv. 5-6), then he explains his response using sayings (vv. 7-10).

 

3.                  Detailed Analysis

Vv. 5-6. The disciples ask Jesus to increase their faith. Through this request, they reveal their discouragement and belief that they cannot fully live out all of Jesus’s teachings they have heard so far, especially the warning about sin and the call to forgive others multiple times (Lk 17:1-4), which immediately precedes this passage. In response, Jesus does not grant their request but teaches them what even a little faith can accomplish. The faith the size of a mustard seed refers to the faith of beginners. The mulberry tree has an extensive root system, making it difficult to uproot. Therefore, the expression “to uproot a mulberry tree” means to solve an extremely complicated problem. Here, Jesus affirms that his disciples do not need spectacular faith, but rather the faith of beginners to start living out his teachings.  

Vv. 7-10. These sayings about a servant's attitude illustrate Jesus’s response to the disciples’ request. Through these sayings, Jesus teaches that when the disciples fulfill the demands of discipleship, they are simply doing their duty. Therefore, they should not expect praise, honor, or claim God’s graciousness.^[1]

 

4.                  Synthesis

The disciples’ request to Jesus about increasing their faith shows their discouragement and belief that they cannot fully live out all of Jesus’ teachings. Jesus tells them that they do not need a spectacular faith; instead, the faith of beginners is enough to start practicing his teachings. They only do their duty when they fulfill the demands of discipleship. Therefore, they cannot claim God’s graciousness.

 

B.                 Pastoral Implications

 

1.      Liturgical Context

Today’s Scripture readings examine what prevents us from living out God's teachings and what we need to do to stay good Christians. In the Gospel, the disciples' fear, lack of confidence in themselves, and lack of trust in Jesus lead them to feel that they don't have sufficient faith to follow everything Jesus teaches them. In the first reading, because his people continue to face oppression, the prophet Habakkuk believes that God does not listen to his prayers. In the second reading, Saint Paul reminds Timothy of the dark days of persecution that are to come and urges him not to be ashamed of his testimony to the Lord. We, too, should continue to follow Jesus and his teachings, despite the trials we face each day, and wait patiently for God's promises to be fulfilled.       

 

                    2. What the Church Teaches Us Today

The disciples ask Jesus to increase their faith because they find all of Jesus’s teachings they have heard so far difficult to follow, especially the warning about sin and the call to forgive others multiple times (Lk 17:1-4) that Jesus taught them right before our Gospel passage. Through this request, they reveal their shame and fear of being incapable and unworthy of following Jesus. Many Christians today feel the same. Some have stopped attending Mass, while others attend but do not participate actively and intentionally, believing they lack sufficient faith to live out God’s teachings and the Church’s precepts, which they find challenging. In our Gospel, Jesus does not increase his disciples' faith as they requested. Instead, he teaches them and us what even a little faith can accomplish. He tells us that if we have faith the size of a mustard seed, we can uproot the mulberry tree. The faith the size of a mustard seed refers to the faith of beginners. The mulberry tree has an extensive root system, making it difficult to uproot. Therefore, the expression “to uproot a mulberry tree” means solving an extremely complicated problem. Here, Jesus wants us to know that we do not need spectacular faith; instead, with the faith of beginners, we should continue coming to Church and start living out his teachings. This faith of beginners will one day “uproot the mulberry tree,” meaning that it will overcome all negative feelings that prevent us from following Jesus as we should. When we do not see the results of this “faith of beginners” happening in our lives, our first reading exhorts us to be patient while we continue following Jesus.  

The context of the first reading is that Jerusalem was besieged and oppressed by the Babylonians around 600 B.C., when the prophet Habakkuk wrote this passage. Seeing the suffering of his people, the prophet shows his frustration and complaint to God through a prayer in the form of questions: “How long, O Lord? I cry for help, but you do not listen! But you do not intervene…” (Hab 1:2-3). God does not respond to Habakkuk’s questions. Instead, he tells him to write the vision clearly on tablets so the people can read it easily. This vision predicts the downfall of all kinds of tyrants and the coming of God’s reign over the whole earth. The main point is that Habakkuk and the people of Israel see that this promise of a better future is being delayed. That is why God calls him and his people to remain patient and steadfast in their faith, regardless of how long it takes for liberation and peace to come.

Like the Israelites, we are also besieged and oppressed by various sufferings and negative feelings we face daily, which make us feel incapable of being good Christians. Here, God is asking us the same: not to lose our faith. Although the blessings we pray for seem delayed, we should not give up but remain patient and steadfast in our faith. We believe that even if our faith seems small, like a mustard seed, it can “uproot the mulberry trees” of any suffering and negative feelings that prevent us from following Jesus and living out his teachings. In our second reading, Saint Paul offers the same advice to Timothy.

In this passage, Saint Paul refers to his own death as he is in prison. Knowing that his death will grieve Timothy, he prepares him for the dark days of persecution ahead. Like Timothy, we also face trials that challenge our faith, making us feel unworthy, afraid, and ashamed of living out our Christian lives and following Jesus’ and the Church’s teachings. In such situations, Saint Paul encourages Timothy and us to constantly stir into flame the gift of God, which is the Holy Spirit, that we received when we were baptized (2 Tim 1:6). This Holy Spirit is not the Spirit of “cowardice, but rather of power and love and self-control” (2 Tim 1:7). Therefore, we should not feel unworthy, afraid, or ashamed of our testimony to the Lord; instead, we should continue to follow Jesus with God’s grace (2 Tim 1:8).      

May the liturgy of this Mass grant us all the grace we need to stay patient and steadfast in our faith as we choose to follow Jesus and his teachings consistently and confidently, even amid our daily trials. 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, 113. See also NABRE, note to Luke 17:7-10.

26th Sunday in Ordinary Time, Sept. 28, 2025

 

26^th Sunday in Ordinary Time, Sept. 28, 2025

Amos 6:1a, 4-7; 1 Timothy 6:11-16; Luke 16:19-31

 

Theme: What We Should Do to Avoid the Torment of Hell

 

A.    A Brief Exegetical Analysis of Luke 16:19-31

 

1.      Historical and Literary Contexts

Luke recounts two parables in chapter 16: the dishonest steward (vv. 1-13) and our parable, the rich man and Lazarus (vv. 19-31). Through these two parables, Luke highlights his concern about Jesus’ attitude toward the rich and the poor. Three isolated sayings, specifically against the Pharisees (vv. 14-15), about the Law (vv. 16-17), and divorce (v. 18), separate these two parables. The story of Jesus’ warning about the temptation to sin (17:1-4), which begins chapter 17, immediately follows our Gospel passage.

 

               2. Form, Structure, and Movement

This Gospel story features a parable that can be divided into three parts. The narrator first describes the rich man and Lazarus (vv. 19-22), then outlines the two main topics of the conversation between the rich man and Abraham: the torment of the rich man in the netherworld (vv. 23-26), and this rich man’s concerns about his five brothers who are still alive (vv. 27-31).     

 

                  3. Detailed Analysis

Vv. 19-22. Luke describes the rich man and Lazarus in two phases. First, before their deaths, the rich man is portrayed as a wealthy person who did not care for the needy, and Lazarus is depicted as a poor person who did not receive help from this greedy rich man. Second, after their deaths, the rich man experiences everlasting torment in the netherworld while Lazarus, carried by angels to the bosom of Abraham, enjoys eternal heavenly life in God’s kingdom. The netherworld, contrasted with heaven here, means hell. This reversal of the outcomes fulfills Jesus’ teaching of the Sermon on the Plain (Lk 6:20-21, 24-25).^[1]

Vv. 23-26. From hell, where he endures torment, the rich man begins a conversation with Abraham, who is on the other side, in heaven, enjoying eternal life with Lazarus. His first request to Abraham is to send Lazarus to help him. Through Abraham’s response, Luke first shows his audience that eternal punishment in hell and eternal salvation in heaven are the logical results of how believers live their lives during their earthly existence. Second, once a person is condemned to hell or granted eternal salvation in heaven, their fate can no longer be changed. 

Vv. 27-31. After he realizes that his punishment in hell is a result of his sins and that his fate can no longer be changed, this wealthy man becomes concerned about his five living brothers. His second request to Abraham is to send Lazarus to warn his brothers so they do not join him in this torment someday. In response, Abraham refers to “Moses and the prophets,” whom these brothers should listen to. In biblical language, the phrase “Moses and the prophets” is used as a synonym for the Jewish Bible. The rich man believes that a warning from someone from the dead will be more convincing than the “Word of God” in persuading his brothers to repent. Here Luke teaches that this “Someone from the dead” is Jesus, who died, rose, and is alive; and the Sacred Scripture is his Word. Therefore, listening to the Bible is listening to Jesus.  

 

                  4. Synthesis

Through the parable of the rich man and Lazarus, Luke teaches his readers two lessons. First, eternal condemnation in hell and eternal salvation in heaven result from the lives that believers live during their lifetime, and these outcomes cannot be changed once they are in hell or heaven. Second, to avoid the torment of hell, believers should listen to the Word of God and repent.       

 

B. Pastoral Implications

 

1.      Liturgical Context

In the Gospel, the rich man in the parable ends up in hell, suffering torment because he neglected the poor Lazarus during his lifetime. In the first reading, the prophet Amos warns the wealthy of his time that they will be the first to be deported into exile because of their complacency, thinking only of themselves and ignoring the poor. To avoid ending up like these rich people from the Gospel and the first reading, Luke invites us in the Gospel to listen to “Moses and the prophets,” meaning to listen to Jesus, who speaks to us in the Scriptures, and Saint Paul, in our second reading, advises us to pursue righteousness, devotion, faith, love, patience, and gentleness.  

 

2.      What the Church Teaches Us Today

Luke tells us that, from the netherworld where he is suffering torment, the rich man makes two requests to Abraham. In his first request, he asks Abraham to send Lazarus to help him. Abraham reminds him that his torment is the result of his sinful life, while Lazarus’s enjoyment in heaven is the result of his faithfulness despite his poverty during their lifetimes. Moreover, a great chasm has been established between hell and heaven, preventing anyone from crossing. Here, our Holy Mother Church reminds us that eternal condemnation in hell and eternal salvation in heaven result from the lives we lead now, and these outcomes can no longer change. Therefore, let us avoid sins and live according to the Church’s teachings.

In his second request, the rich man worries about his five brothers still alive. He asks Abraham to send Lazarus to warn them, so they do not end up like him in hell. He believes that a warning from someone from the dead will prompt them to repent. In response, Abraham tells him that his brothers have “Moses and the prophets,” and they should listen to them. Note that in biblical language, this phrase “Moses and the prophets” is used as a synonym for the Jewish Bible. Also, Jesus, who died and rose from the dead, is considered “someone from the dead,” whom this rich man refers to. Here, the Church teaches us that we should listen to Jesus by reading and hearing his Word in the Bible if we want to escape the torment of hell after our earthly life.  

The rich man in the Gospel reflects the wealthy people that the prophet Amos condemns in our first reading. Notice that Amos tells this story during the time when the Assyrian armies conquered Israel in the late eighth century BC. In today’s passage, the prophet blames the leaders of Israel, whom he calls “complacent,” because they indulge in luxurious living, ignore their covenant duty to help the needy, and neglect the fall of “Joseph” (see Amos 6:6). “Joseph” refers to one of the Jewish tribes and symbolically represents the people of Israel. The passage concludes by warning them that they will be the first to go into exile, ending their prosperous lifestyle. We cannot claim we are unaffected by Amos’ warning since we are not as wealthy as these leaders of Israel. It’s important to recognize that Amos’ message is God’s word for wealthy people across all times and cultures who ignore God and the poor. Today, we also face the danger of complacency, especially since many of us are relatively protected from civil war, poverty, and hunger. Do we consider how many people in developing countries, inner cities, or even our own towns lack even a tenth of what we have? The warnings from the Gospel and the first reading should awaken us and motivate us to help those in need.

Saint Paul, in our second reading, urges us to avoid “all this,” referring to the love of riches like that of the rich man in our Gospel and the leaders of Israel in the first reading, which leads us to ruin and destruction (see 1 Tim 6:3-10, the passage right before our second reading). Instead, he reminds us of our baptismal duty, which involves pursuing righteousness, devotion, faith, love, patience, and gentleness (1 Tim 6:11). He also encourages us to compete well for the faith and to keep God’s commandment without stain or reproach until Jesus comes again at the end of time (1 Tim 6:14).

May the liturgy of this Mass inspire us to be generous to those in need today, to continually read and listen to the Bible, and to always remember our baptismal responsibility. Amen.

 

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator

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[1] NABRE, note to Lk 16:19-31.

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

 

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

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

 

Theme: We Cannot Serve Both God and Mammon

 

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

 

            1.      Historical and Literary Contexts

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

 

            2.      Form, Structure, and Movement

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

 

            3.      Detailed Analysis

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

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

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

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

 

            4.      Synthesis

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

 

B.     Pastoral Implications

 

1.      Liturgical Context

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

 

2.      What the Church Teaches Us Today

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

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

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

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

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

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

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

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

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator

 

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

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

 

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

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

 

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

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

 

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

 

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

 

1.                  Historical and Literary Contexts

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

 

2.                  Form, Structure, and Movement

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

 

3.                  Detailed Analysis

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

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

 

4.                  Synthesis

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

 

B.                 Pastoral Implications

 

1.                  Liturgical Context

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

 

2.                  What the Church Teaches Us Today

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

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

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator