33rd Sunday in Ordinary Time, Year A. - Nov. 19, 2023

 

33^rd Sunday in Ordinary Time, Year A - Nov. 19, 2023

Proverbs 31:10-13, 19-20, 30-31; 1 Thessalonians 5:1-6; Matthew 25:14-30 (or 25:14-15, 19-21)

 

Theme: Fidelity to our Baptismal Commitment

 

A.    A Brief Exegetical Analysis of Matthew 25:14-30

 

1. Historical and Literary Contexts

Our Gospel passage is located in the section called “eschatological discourse” (24:1–25:46). This section “deals with the coming of the new age (the eschaton) in its fullness, with events that will precede it, and with how the disciples are to conduct themselves while awaiting an event that is as certain as its exact time is unknown to all but the Father.”^[1] The parable of the Ten Virgins (25:1-13) immediately precedes our text, and the conclusion of the discourse, which discusses the judgment of the nations (25:31-46), follows after our text.   

 

2. Form, Structure, and Movement

This parable account, rich in imagery, is structured into two movements: the first movement (vv. 14-18) focuses on the distribution of the talents and the servant’s work, while the second (vv. 19-30) addresses the settlement of accounts and the resulting reward or punishment. 

 

3. Detailed Analysis

Vv. 14-18. The master represents Jesus himself. “Going on a journey” refers to Jesus’ Death, Resurrection, and Ascension. “Coming back to settle accounts with his servants” alludes to Jesus’ second coming at the end of time for the last judgment. Jesus distributes his “talents” to every believer. In the context of this parable, the Greek word talanton is a monetary unit or weight measurement. The value of a talent varied by location and composition in the ancient world, but the estimated value of one talent was equivalent to 6,000 denarii, where a denarius was a full day’s wages for most workers.^[2] Therefore, one talent that the third servant received was still a substantial sum of money, equivalent to over 16 years’ worth of wages to invest in. In the allegorical sense, “talents” represent the aptitudes, gifts, and blessings Jesus has given to believers, each according to their ability, for the benefit of his Church and God’s people.^[3]

Vv. 19-30. Unlike his colleagues, who doubled their talents in investment, the third servant buried his master’s money in the ground. He returned it to his master without any benefit. He represents all believers who do not use the gifts and blessings of Jesus for the benefit of the Church and God’s people. At the final judgment, only the believers who effectively utilized Jesus’ gifts and blessings will be rewarded with the glory of eternal salvation in heaven, while the wicked and lazy will be cast into the fire of eternal condemnation in hell.

 

4. Synthesis

Through this parable, Jesus teaches that he has given believers aptitudes and gifts, each according to their ability, for them to utilize for the benefit of his Church and God’s people. The final judgment at the end of the age will be based on what each believer has done with Jesus' blessings. Those who utilize them properly will be rewarded with eternal salvation in heaven, while the wicked and lazy believers will be punished with eternal condemnation in hell.

 

B.     Pastoral Implications

 

1. Liturgical Context

 As we approach the end of the Liturgical Calendar Year A, which will occur next Sunday, the Church invites us to meditate on the Gospel readings from Chapter 25 of Matthew’s Gospel, which speak of the final judgment at the end of time. We began this eschatological meditation last Sunday with the first part of this chapter, the parable of the Ten Virgins (vv. 1-13). Today, we read the second part, the parable of the Talents (vv. 14-30); and next Sunday, we will reflect on the concluding part of this chapter, which discusses the judgment of the nations (vv. 31-46). Since we do not know the day or the hour of Jesus’ return, these three Sundays’ liturgies urge us to remain spiritually alert and faithful to our Baptismal commitments.

Today’s Gospel reminds us that Jesus has given us aptitudes and gifts, each according to our ability. The first reading personifies these blessings as “a worthy wife” we have found, whose value is far beyond pearls. Both the first reading and the Gospel tell us that we are expected to utilize these blessings and bring forth good, not evil, at the final judgment at the end of time. Since the end of time will occur “like a thief at night” and like “labor pains upon a pregnant woman,” as we heard in our second reading, we should start good works now. 

 

2. What the Church Teaches Us Today 

The Church reminds us that Jesus’ second coming, whether at the end of time or on the day of our death, along with the final judgment to determine who will be saved and condemned, is imminent. The final judgment will depend on how we utilize the baptismal gifts and blessings that Jesus has entrusted to us, each according to our ability, as parents, children, priests, religious, laypeople, and all those involved in the ministries and roles within the Church and society. Jesus expects us to use these gifts to expand God’s reign wherever we live.

The parable we heard in our Gospel emphasizes the wickedness, laziness, and lack of trust of the third servant in his master. Similarly, today, wickedness, laziness, and distrust in Jesus continue to hinder many of us from “investing” our baptismal graces in fulfilling the reign of God wherever we live. To share the glory of eternal salvation in heaven, our Holy Mother Church urges us to diligently do two things: utilize all our baptismal gifts and graces, as the other two servants in the parable did, and remain faithful to our baptismal commitment and fear the Lord, just as the woman in our first reading remained loyal to her marital commitment and feared the Lord. Let us start this good work now; we should not delay because our second reading teaches us that Jesus’ second coming (or the end of our earthly lives) will occur unexpectedly, like a thief at night and labor pains upon a pregnant woman.

May the liturgy of this Mass help us remain faithful to our baptismal commitments. Amen.   

Rev. 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 Mt 24:1–25:46.

[2] Catherine Cory, Peter O’Leary, and Stephen S. Wibricht, Workbook for Lectors, Gospel Readers, and Proclaimers of the Word 2023 Year A, 288.

[3] Ian Boxall, “Matthew” in The Jerome Biblical Commentary for the Twenty-First Century, 226.

32nd Sunday in Ordinary Time, Year A. Nov. 8, 2026

 32^nd Sunday in Ordinary Time, Year A. Nov. 8, 2026

Wisdom 6:12-16; 1 Thessalonians 4:13-18; Matthew 25:1-13

 

Theme: Let Us Stay Awake for We Know Neither the Day nor the Hour

 

A.    A Brief Exegetical Analysis of Matthew 25:1-13

 

1. Historical and Literary Contexts

Many Bible scholars agree with Benjamin W. Bacon, who was the first to structure Matthew’s Gospel into Five Books, corresponding to the five books of the Pentateuch. Each book contains a narrative and a discourse. Based on this structure, our Gospel passage is located in the discourse of the Fifth Book (24:1–25:46). This discourse is called “eschatological” discourse because “it deals with the coming of the new age (the eschaton) in its fullness, with events that will precede it, and with how the disciples are to conduct themselves while awaiting an event that is as certain as its exact time is unknown to all but the Father.”^[1] Our Gospel passage is immediately preceded by the parable of the Faithful or Unfaithful Servant (24:45-51) and followed by the parable of the Talents (25:14-30). 

 

2. Form, Structure, and Movement

This parable account is rich in imagery. V. 1 serves as an introduction, while v. 13 acts as a conclusion. The parable itself can be divided into three movements: before the bridegroom's arrival (vv. 2-5), during his arrival (vv. 6-9), and after the door was locked (vv. 10-12). 

 

3.      Detailed Analysis

V. 1. Jesus likens the kingdom of heaven not to the ten virgins but to the situation narrated in the whole parable. This kingdom cannot be understood as life in heaven but as the full manifestation of God’s reign in the present life inaugurated by Jesus.

Vv. 2-5. The parable identifies Jesus as the bridegroom. The Old Testament prophets depict the Lord as the husband of Israel (see Jer 1-3; Hos 1-3; Is 1-3, 54, 62; Ez 16:23), and many New Testament passages speak of Jesus as the groom and the Church as the bride (see 2 Cor 11:2; Mt 9:15; Jn 3:29; Rev 21:2, 17). Matthew describes all ten brides as virgins, with “virginity” symbolizing the general temperance and self-control that characterizes the Christian life. In the context of this parable, all ten virgins are the bride of the bridegroom, because “they represent the Church, Christian believers, all of whom are individually the spiritually brides of Jesus and corporately the one Bride of Christ.”^[2] Each bride has an oil lamp, which refers to the light of the baptismal candle that the baptized are encouraged to keep burning brightly until the day the Lord returns. These oil lamps cannot function without oil, which symbolizes “good works” based on Mt 5:16, “Just so, your light must shine before others, that they may see your good deeds and glorify your heavenly Father” (NABRE).

Therefore, the distinction between the wise and the foolish virgins should not be understood as the difference between believers and non-believers. Instead, it highlights the contrast between the “wise” believers, who are prepared for the endurance necessary to remain faithful until death or through the long wait for Jesus’ second coming, and the “foolish” believers, who are not. The extra oil signifies readiness and perseverance to maintain this Christian lifestyle until death or the day Jesus returns.

Vv. 6-9. The bridegroom's arrival at midnight signifies an unexpected hour when Jesus will return. The fact that each virgin must trim her lamp to meet the bridegroom means that every believer must present their baptismal light, burning brightly at the last judgment at the end of time. The wise virgins meet the bridegroom because they have extra oil and can trim their lamps. They represent believers who persevere and remain faithful until their death or the day the Lord returns. In contrast, the foolish virgins symbolize believers who do not persevere in maintaining their Christian faith until the end of time or their lives. The reason why the wise virgins cannot share their extra oil with the foolish ones is that each believer will be saved not by relying on someone else’s faith but by their own.

Vv. 10-12. The foolish virgins are now preoccupied with obtaining extra oil due to an emergency; the bridegroom has already arrived. This alludes to believers who wait until they are near the end of their earthly lives to begin living out their Christian lifestyle. Matthew warns them that it will be too late and that the Lord will tell them he does not know them, just as it happened to these foolish virgins. 

 V. 13. “Stay awake” does not mean believers should avoid physical sleep. It signifies that they must always be spiritually prepared because death or Jesus’ second coming occurs unexpectedly.

 

4.      Synthesis

The parable identifies Jesus as the bridegroom and the ten virgins, who represent all Church members, as the brides. It teaches the following lessons: (1) Jesus’ unexpected second coming and final judgment are real. (2) No one will be saved by relying on someone else’s faith. Each believer must stand before Jesus with their own baptismal light, burning brightly to represent their good works, at the last judgment at the end of time. (3) Because no one knows when Jesus will return, believers must always remain spiritually awake and prepared. This means they should consistently maintain their Christian good works and stay faithful until their death or Jesus’ return.   

 

B.     Pastoral Implications

 

1. Liturgical Context

Today's Scripture readings discuss how Christians should conduct themselves while awaiting their final judgment, whether at death or during Jesus’ second coming. The Gospel calls us to remain spiritually alert and always prepared. The first reading urges us to seek and love God, represented as Wisdom. The second reading encourages us to wait with hope.

 

2. What the Church Teaches Us Today

Our Holy Mother Church wants us to know that Jesus’s second coming and the final judgment at the end of time are true. While waiting for these eschatological events, we should remember that nobody will be saved using someone else’s faith. Each Christian will stand before Jesus with his or her own “baptismal lamp,” representing our good works. Also, because no one knows the day and time when our Lord will return, we are called to keep our “baptismal light” burning brightly. This means we should keep up our good works and remain faithful until our death or the end of the age, regardless of all the trials and suffering we go through. We can do all this only if we are in communion with God. Thus, our first reading urges us to seek and love God. Let us find our Lord in prayer and sacraments, especially in the Eucharist and Confession. And let us love him through our brothers and sisters and by supporting his Church. Only when we are in communion with God can we await Jesus’ second coming and our final judgment with hope in the resurrection, as Saint Paul encourages us in our second reading.

The context of this second reading is that the Thessalonian Christians were concerned and troubled by the delay of Jesus’ return, especially since some of their members were dying without benefiting from the glory that would accompany the return of Christ. Paul encourages them that their beloved deceased are not lost; God, through Jesus, will raise them up. They will be the first to enter the divine presence. Regarding the delay of Christ's return, in the passage that immediately follows our passage (1 Thes 5:1-10), Paul invites them and us to wait with hope, because we are children of the light and the day, not of the night or of the darkness.

Let us ask for God’s grace during this Mass, so that we may remain spiritually awake and prepared to meet our Lord whenever he returns or our earthly lives come to an end. Amen.

Rev. 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 Mt 24:1–25:46.

[2] John Bergsma, The Word of the Lord: Reflections on the Sunday Mass Readings for Year A, 468-469.

All Saints & 31st Sunday in Ordinary Time Year A – Nov. 1, 2026

 

All Saints & 31^st Sunday in Ordinary Time Year A – Nov. 1, 2026

Revelation 7:2-4, 9-14; 1 John 3:1-3; Matthew 5:1-12a

 

Theme: The Beatitudes as the Lifestyle of the Kingdom of Heaven on Earth

 

A.    A Brief Exegetical Analysis of Matthew 5:1-12a

 

1. Historical and Literary Contexts

After the story of Jesus’ temptation (4:1-11), Jesus officially began his public ministry in Galilee (4:12-25), focused on establishing the kingdom of heaven on earth. In his initial preaching, he invited people to repent as a prerequisite for becoming members of this kingdom of heaven (4:17), called his first four disciples (4:18-22), and ministered to a vast multitude (4:23-25). Immediately after this section, Matthew presents a series of Jesus’ teachings, known as the “Sermon on the Mount” (Mt 5-7), in which Jesus instructs the crowds and his four new disciples on the lifestyle of the heavenly kingdom he has just established on earth. Notably, in our text, which introduces this section, Jesus calls them to follow the beatitudes to be regarded as “blessed” and to qualify as members of the kingdom of heaven. The teaching about the similes of salt and light (5:13-16) immediately follows our passage.

 

2. Form, Structure, and Movement

This sermon is introduced in vv. 1-2 and concluded in vv. 11-12. The main part of the text comprises eight parallel statements of the blessing (vv. 3-11).

 

3. Detailed Analysis

Vv. 1-2: This introduction contains four essential details. (1) “When he saw the crowds” shows that Jesus recognized their inner need, the hunger to hear the Word of God. (2) “He went up the mountain” alludes to Moses, who went up the mountain to meet with Yahweh and receive the Law (Exodus 19; 24). Here, Matthew portrays Jesus as a “Moses-like figure, but one who exceeds Moses as the authoritative Teacher of the Law.” The mountain also symbolizes a place of prayer. Jesus ascended the mountain to commune with his Father before ministering to the crowds. (3) His disciples came to him. These are the four newly called men (see 4:18-22). They know nothing yet; their approach to Jesus signifies their eagerness to learn from their Master. (4) He began to teach them. After assessing the crowds’ needs and communing with his Father through prayer, Jesus now teaches both the crowds and his disciples.

Vv. 3-10. These are the eighth beatitudes that Jesus presents to the crowds as a lifestyle for those who choose to become members of the kingdom of heaven. 

V. 3. The poor in spirit: From the Latin word ptochos, a poor denotes a beggar who is destitute and in need of help. Translated from the Old Testament word ’anāwîm, a poor is a person without material possessions who relies on God’s providence.^[1] Unlike Luke, Matthew adds “in spirit” to indicate that the kingdom of heaven is for all who humbly recognize their total dependence on God, regardless of social rank.

V. 4. In the second beatitude, Jesus calls those who mourn blessed and promises to comfort them. In its literal sense, this recalls God’s comfort to the people of Israel when they mourned the destruction of their temple, the occupation of their land, and the deportation of their kings and people into exile (see Is 61:1-3). In its spiritual sense, this beatitude refers to those who mourn their sins. Jesus calls the repentant “blessed” and promises to comfort them.

V. 5. The third beatitude recalls Psalm 37:11, “(…) the meek shall possess the land.” In this Psalm, the land refers to Palestine, but in this third beatitude, it signifies the kingdom of heaven. In the context of this beatitude, the word praeis, “meek,” does not denote shy people; rather, it refers to those who are humble, considerate, and not overly impressed by their own self-importance.^[2]

V. 6. The fourth beatitude alludes to Psalm 107:5, 8-9, which states that God satisfies the thirsty and fills the hungry with good things. While the Psalmist speaks of hunger and thirst for food and drink, Matthew indicates that the crowds will be called “blessed” if they are hungry and thirsty for righteousness. In the Bible, righteousness means acting according to divine or moral law.^[3]

V. 7. Repentance is essential to being part of the kingdom of heaven. A penitent relies on God’s grace and mercy. In this fifth beatitude, Jesus teaches that seekers of the kingdom of God should first forgive their fellow humans before expecting pardon for their sins from God. He emphasizes this point many times later on, for instance, in the prayer he taught his disciples: “... and forgive us our debts, as we forgive our debtors” (6:12, NABRE); in his response to the Pharisees, who opposed him because he welcomed sinners and tax collectors (9:9-13); and in the Parable of the Unforgiving Servant (18:21-35).

V. 8. According to Psalm 24:4, the “clean of heart” is the one “who has not given his souls to useless things, what is vain.” (NABRE). The Psalmist promises that only the “clean of heart” can go up the mountain of the Lord, his holy place ( the temple), to receive blessings and justice from God (Ps 24:3-5). In this sixth beatitude, Jesus promises that the “clean of heart” will see God in the kingdom of heaven.^[4]

V. 9. The kingdom of heaven established by Jesus is also the kingdom of peace. Therefore, the crowds should promote peace in their communities to qualify as “children of God” and, consequently, as members of the kingdom of heaven.

V. 10. In the fourth beatitude, Jesus linked “righteousness” with hunger and thirst. However, in this eighth beatitude, Jesus connects righteousness with persecution. He prepares the crowds to understand that seeking membership in the kingdom of heaven may involve the way of the cross, as many people may hate them and even persecute them.^[5] He promises that the kingdom of heaven will belong to those who accept persecution for the sake of righteousness.

Vv. 11-12. In this epilogue, Jesus continues the theme of persecution he developed in the eighth beatitude, but this time he addresses it directly to his four new disciples. He replaces “righteousness” with himself. The disciples are blessed, and their reward in heaven will be great when people falsely abuse and persecute them because of Jesus. Through the expression “Thus they persecuted the prophets who were before you” (v. 12b), Jesus suggests that discipleship may also involve carrying one's cross, as the disciples stand in the line of the persecuted prophets of Israel.^[6] 

 

4. Synthesis

The citizens of the heavenly kingdom must be the poor in spirit, those who mourn, the meek, those hungry and thirsty for righteousness, the merciful, the pure in heart, and the peacemakers. They should rejoice when they are falsely persecuted and abused for the sake of righteousness and because of Jesus. They are blessed when they follow all these beatitudes, for doing so qualifies them to become members of the kingdom of heaven.

 

B.     Pastoral Implications

 

1. Liturgical Context

The sacred author of our first reading tells us that in his vision, he saw a great multitude from every nation, race, people, and tongue standing before the throne of God. Today, we call them the “Saints.” In our second reading, Saint Paul says we are now called the children of God, and in heaven we will be like God, for we will see him as he is. This reassures us that we, too, will be the “Saints” one day. Then, to be among the “Saints” one day, Jesus teaches us in the Gospel to live by the beatitudes now, as the lifestyle of the kingdom of heaven.

 

2. What the Church Teaches Us Today

In our Gospel, Jesus teaches us how to live on earth to qualify as members of the kingdom of heaven. He asks us to be poor in spirit, meaning we should depend entirely on God through the sacraments, especially the Eucharist and Confession. He encourages us to “mourn” or regret our sins and to confess them regularly to stay “clean of heart.” He calls us to be humble, to hunger and thirst for righteousness, to forgive others, and to consistently promote peace wherever we live. We should not be sad but rejoice whenever people falsely abuse and persecute us for the sake of righteousness and because of his name.

We can live by all these beatitudes only if we keep prayer at the center of our lives. Matthew tells us that before Jesus taught the crowds, he went up the mountain. In biblical language, the mountain is the place of encounter with God. Jesus first encountered his Father God in prayer before ministering to the crowds. Our mountains today are our local Church, our families, and every place we connect with God in prayer. Let us consider meeting with God, our Father, in Eucharistic celebrations (especially on Sundays), family prayers, and group or individual prayers.

Let us ask for God’s grace during this Eucharistic liturgy, so that we may observe all these beatitudes wherever we live. Amen.

Rev. 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 Mt 5:3.

[2] Barbara E. Reid, The Gospel According to Matthew, 33.

[3] Barbara E. Reid, The Gospel According to Matthew, 34.

[4] Barbara E. Reid, The Gospel According to Matthew, 34.

[5] Barbara E. Reid, The Gospel According to Matthew, 35.

[6] NABRE, note to Mt 5:12.

30th Sunday in Ordinary Time, Year A - Oct. 25, 2026

 

30^th Sunday in Ordinary Time, Year A - Oct. 25, 2026

Exodus 22:20-26; 1 Thessalonians 1:5c-10; Matthew 22:34-40

 

Theme: Love Your God, Love Your Neighbor, And Love Yourself

 

A.    A Brief Exegetical Analysis of Matthew 22:34-40

 

1. Historical and Literary Contexts

The Jewish religious leaders questioned Jesus’ authority (21:23-27). In response, Jesus told them three consecutive parables (21:28-32; 21:33-46; 22:1-14), warning that by rejecting him, the kingdom of heaven was being taken from them and given to the “outcasts” who repent and believe in him. These parables and their lessons angered them, leading them to view Jesus as a threat to their power. Through a series of three entrapping questions, they plotted to either embarrass him publicly before the Jewish community or gather legal evidence to accuse him, which would lead to his arrest and condemnation by the Roman authorities. Our Gospel passage is the third trap. The other two are the questions about paying taxes to Caesar (22:15-22) and the resurrection of the dead (22:23-33). Jesus triumphed over all their tests. Immediately after our text, Matthew discusses the Messiah's sonship (22:41-46).    

 

2. Form, Structure, and Movement

This Gospel narrative unfolds in two parts: the question posed by a scholar of the law to Jesus (vv. 34-36) and Jesus’s response (vv. 37-40).

 

3. Detailed Analysis

Vv. 34-36. The scribe’s question is a test meant to entrap Jesus. The Pharisees know that Jesus has twice escaped their traps. The first question came from the unholy alliance of the Pharisees and Herodians (Mt 22:15-22), and the second from the Sadducees (22:23-33). With these failures in mind, they approached him again, this time determined to succeed. That is why they appointed an expert in Mosaic law to represent them. The trap in his question lies in pushing Jesus to single out one commandment as the greatest, aiming to ridicule him, since for devout Jews, “all commandments were to be kept with equal care.”^[1]

Vv. 37-40. Instead of singling out one greatest commandment, Jesus summarizes all the laws of Moses into two commandments. The first, quoting the famous Jewish passage known as the Shema (Dt 6:4-5), is love for God, involving the whole person (heart, soul, and mind). The emphasis is on the words “all,” “heart,” “soul,” and “mind.” The Greek word for heart is kardia; it can be understood as the seat of emotions or affections. Thus, loving God with all of one’s heart means nurturing one’s affection and emotional attachment to him. The “soul” refers to one’s spiritual nature. Therefore, loving God with all one’s soul means pursuing a personal spiritual relationship with God. The “mind” (in Greek, dianoia) represents an intellectual endeavor. Thus, loving God with all one’s mind challenges believers to know God not only by faith but also through intelligence, meaning by studying Sacred Scripture.^[2]

Referring to Lv 19:18, Jesus's second greatest commandment is to love one's neighbor as oneself. The love for oneself serves as a model for loving one's neighbor. Everything written in the Law and the Prophets (the Jewish Bible) derives from these two commandments.

  

4. Synthesis

An expert in Mosaic law tests Jesus with a question about which of Moses' laws is greatest. He tries to push Jesus into singling out one law as the greatest so he can ridicule him publicly, because, for devout Jews, all laws must be regarded equally. In response, Jesus summarizes all the commandments into two rather than singling out one. The first is the love for God, which engages the whole person (heart, soul, and mind). This means believers should love God with all their affection and emotional attachment (heart), seek a personal and spiritual relationship with him (soul), and use not only their faith but also their intelligence (mind). The second commandment is that believers should use their love for themselves as a model for loving their neighbors. Jesus concludes by affirming that everything written in the Jewish Bible derives from these two commandments.

B.     Pastoral Implications

 

1. Liturgical Context

In the Gospel, Jesus summarizes the Mosaic laws into two commandments: love for God with all our hearts, souls, and minds, and love for our neighbors as we love ourselves. Then, the sacred author of the first reading explains in detail how we should live out our love for God and our neighbors. The second reading encourages us to imitate Jesus and Saint Paul and to become models for our brothers and sisters.    

 

2. What the Church Teaches Us Today

In the first commandment, Jesus emphasizes the words “all,” “heart,” “soul,” and “mind.” The Greek word for heart is kardia; it can be understood as the seat of our emotions or affections. The “soul” represents our spiritual nature. The “mind” (in Greek, dianoia) refers to intellectual endeavor. So, when Jesus commands us to love God with all our heart, soul, and mind, he calls us to love God with all our affection and emotional attachment to him (heart), to seek a personal and spiritual relationship with him (soul), and to use not only our faith but also our intelligence (mind).

Jesus’ second greatest commandment challenges us to love our neighbors as we love ourselves. Our first reading offers concrete examples of how to do so. Moses shares two of God’s Covenant laws with his people and us. Both commandments fall under the category of “Social Justice Teaching,” or, in Jesus’s language, “Love for our neighbor.” The first command instructs us to “not oppress or afflict a resident alien (…) You shall not wrong any widow or orphan” (Exodus 22:20-21). The Hebrew word for resident aliens is ger, which means stranger, temporary dweller, or sojourner. In Old Testament society, resident aliens are regularly grouped with widows and orphans as the poorest and most vulnerable. God gives us one reason we should not abuse strangers or the most vulnerable people: “For you were once aliens residing in the land of Egypt” (Exodus 22:20), meaning we were all aliens through sin before Jesus redeemed us.

The second command addresses money lending. In the Old Testament, only the poor engaged in money lending because they lacked access to other financial resources. Lenders often took advantage of them by overcharging and demanding significant collateral. In our first reading, the collateral is the cloak, which represents the ultimate possession the poor could have, as it served as their bedding at night to protect against the cold. Therefore, God commanded them not to demand interest when lending money to the poor; and when they took a cloak as a pledge, they should return it before sunset so the poor could use it at bedtime (see Exodus 22:24-26).

Notice how God identifies the poor: “My people” (v. 24) and “your neighbor” (v. 25). This teaches us that the poor are God’s people and our neighbors. In biblical language, especially in the context of our Gospel passage, a neighbor is anyone, near or far, who needs our material, spiritual, and emotional assistance, including forgiveness and reconciliation. We are called to love our “neighbors” because we, too, are “resident aliens” and “neighbors” before God and need his love, forgiveness, and reconciliation (see Exodus 22:20).

For Jesus, the love we should extend to our neighbors must be inspired by the way we love ourselves. “You shall love your neighbor as yourself” (Mt 22:39, NABRE). We cannot love, forgive, and reconcile with others if we are not capable of loving, forgiving, and reconciling with ourselves.

In our second reading, our Holy Mother Church presents Saint Paul and Jesus as models of those who loved God and their neighbors, urging us to imitate them with joy, even amid great affliction (1 Thes 1:6). When we do so, we, too, will become models for our brothers and sisters to follow (1 Thes 1:7).

May the liturgy of this Mass enable us to love God with all our hearts, souls, and minds, and to love our neighbors as we love ourselves. Amen.

Rev. 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 Mt 22:36.

[2] Barbara E. Reid, The Gospel According to Matthew, 113.