The Ascension of the Lord, Year A - May 17, 2026

 

The Ascension of the Lord, Year A - May 17, 2026

Acts 1:1-11; Eph 1:17-23; Mt 28:16-20

 

Theme: Jesus’ Ascension is not a Farewell but a Commission

A. A Brief Exegetical Analysis of Mt 28:16-20

 

1. Historical and Literary Contexts

Our Gospel passage, known as the “Great Commission” and “prophetic Parousia,” concludes chapter 28 as well as the entire Gospel. Its context is Jesus’ final meeting with his disciples before his ascension to heaven. It is preceded by the story of Jesus’ Resurrection (28:1-10) and the report of the guard at Jesus' tomb (28:11-15).

 

2. Form, Structure, and Movement

This Gospel narrative is divided into two sections: the disciples’ arrival and their reaction upon seeing the Risen Jesus (vv. 16-17), and Jesus’s commissioning words to them (vv. 18-20).

 

3. Detailed Analysis

Vv. 16-17. The eleven disciples encountered Jesus on the mountain of Galilee (v. 16), as the angel of the Lord (28:5-7) and the risen Jesus himself (28:10) had instructed the women to tell them. The number “eleven” (not twelve) recalls Judas Iscariot’s tragic death (see 27:3-10). The mountain is mentioned here, but not in 28:5-7 and 28:9-10 when the women received instructions from the angel of the Lord and Jesus. The meaning of the mountain here is more theological than geographical, alluding to God’s revelation to Moses on Mount Sinai (Ex 24:12-18).

Matthew depicts the disciples as experiencing two conflicting feelings when they saw Jesus: “they worshiped, but they doubted” (v. 17, NABRE). He similarly portrayed the women when Jesus appeared to them, stating they were “fearful yet overjoyed” (see 28:8). In our passage, it remains unclear whether all the disciples doubted or just some of them because the New Revised Standard Version Catholic Edition (NRSVCE) refers to “some of them,” while the translation of the New American Bible Revised Edition (NABRE) suggests “all of them.” It is also uncertain whether their doubt was directed at Jesus’ Resurrection or their act of worshiping him. The Greek verb used for “doubt” is δισταζω (distazo), which means “to hesitate,” “to waver,” or “to be uncertain about something.” The “doubt” here does not equate to a complete lack of belief but represents a normal human emotion of hesitation. It is important to note that the disciples had not yet received the Holy Spirit; they were processing Jesus’ appearance through their normal human feelings. Thus, their worship of Jesus reflects both their faith and joy, albeit intertwined with doubt.

 Vv. 18-20. Jesus reveals to his disciples that God has given him all power in heaven and earth. He uses this universal power to commission them (v. 18). The commissioning words contain two commands. (1) “Go:” This first command suggests that the disciples must move from place to place in their mission. (2) “Make” disciples of all nations: The disciples' mission consists of transforming people into Jesus’ disciples. Baptism in the name of “the Father, of the Son, and of the Holy Spirit” is the entrance door to becoming Jesus’ disciples (v. 19b). The observance of Jesus’ commandments is the way of life for the new disciples (v. 20a). Jesus reassures his disciples that he is permanently with them, assisting them during their mission until the end of the age.

In addition to baptizing people, Jesus instructs his disciples to teach all nations to observe everything he has commanded them. There are three key lessons here. First, this command assumes that the disciples must know exactly what Jesus taught and commanded before teaching it to others.

Second, Jesus asks his disciples to teach people to observe not what they want or what others want to hear, but what he has commanded. In other words, the disciples are called to teach God’s Word, regardless of whether they or the people like it. Jesus is asking them not to change his teachings to please others, but to change the people (“Make disciples of all nations”) to please God. So, the disciples’ mission is to preach the truth and condemn evil, regardless of who commits it or the circumstances in which it is committed. Wrong is wrong, and truth is truth.  

Third, in this mission, Jesus asks the disciples not just to teach the people what he has commanded, but specifically to teach them to “observe” it. The focus here is on the verb “to observe.” Teaching people without calling them to observe Jesus’ commandments means they will simply “know about God,” but they will not “know God.” With “knowing about God,” there is no transformation in them. Teaching them to “observe” Jesus’ commandments implies conversion, transformation, and discipleship.

  

4. Synthesis

The disciples meet the Risen Jesus in Galilee. They worship him while experiencing doubt. Jesus commissions them with the universal power God has given him. The disciples’ mission is to go and make disciples of all nations. Baptism in the name of “the Father, Son, and Holy Spirit” marks the entrance into becoming Jesus’ disciples, and adhering to Jesus’ commandments shapes their lifestyle. There are three key lessons in this mission. First, the disciples should understand and master what Jesus has commanded them before they go out and teach. Second, they are called to teach not what they or the people want to hear, but what Jesus commanded. Third, the focus is not on teaching theory but on practice: “observing” what Jesus commands. Then, Jesus reassures his disciples of his permanent presence throughout their mission. 

 

B. Pastoral Implications

 

1. Liturgical Context

We have witnessed all of Jesus’ events from Christmas and its preparatory season, called Advent, to Easter and its preparatory time, known as Lent, passing through the first part of Ordinary Time, during which we have experienced Jesus’ ministry in establishing the kingdom of God on earth. Now is the time to work. The Scripture readings we heard remind us of the profound significance of this celebration. The Ascension of our Lord is not a moment of reward, as the disciples mistakenly believed in our First Reading. Instead, as the Gospel instructs us, the Ascension is when our Risen Lord sends us on a mission. To fully grasp the urgency of this mission and be empowered to carry it out wherever we are, the Second Reading tells us that we need the Spirit of wisdom and revelation that results in knowledge of God.

 

2. What the Church Teaches Us Today

Our Holy Mother Church teaches us that Jesus continues to command us to meet him on the “Mountain of our Galilee,” our local Church, as he did to his disciples. We should respond to Jesus’ invitation not like the disciples of our first reading, but like those in our Gospel. In our first reading, the disciples’ motivation was not discipleship but the overturning of Roman power. They express their mind through their question: “Lord, are you at this time going to restore the kingdom to Israel?” (v. 6). Our motivation for being Christians should not focus on what Jesus can do for us but on what we can do for him and his Church in the mission he has left us. Let us not decline Jesus’ invitation to meet him on our “mountain of Galilee,” our local Church, where our Risen Lord always waits for us in the Eucharistic celebration.

Matthew depicts the disciples experiencing two conflicting feelings when they saw Jesus: they worshiped him but doubted (v. 17). What can we learn from this? This part of the Gospel teaches us that our doubt should not equate to a total lack of faith. Even in our darkest moments, we must believe that our Risen Lord is truly present when we call upon him. Our human emotions of doubt or fear should not prevent us from coming to Church, worshiping him, and serving him and God’s people. Let us always have faith in Jesus, no matter what we go through.

Jesus commissions his disciples, utilizing the full authority that God bestowed upon him. “All power in heaven and on earth has been given to me.” (V. 18). This power is universal (in heaven and on earth), and God is the giver. Since Jesus’ power is universal, he also gives his disciples and us a universal mission: “Go, therefore, and make disciples of all nations.” The disciples and all of us should do two things to help people of all nations become Jesus’ disciples. The first thing is to baptize them in the name of the Triune God. Jesus has entrusted this mission to the Church. As the open door to all the sacraments, baptism is the foundation of Christian life. Through baptism, we become Jesus’ missionaries, called to go forth to our families, neighborhoods, and everywhere we live to make others Jesus’ disciples.

In addition to baptizing the people, Jesus asks his disciples and all of us to teach others to observe all that he has commanded us. There are three essential lessons to learn here. First, this command presupposes that we must know precisely what Jesus taught and commanded us before teaching it to others. We cannot teach what we do not know. How and where can we learn Jesus’ teachings? Jesus teaches us in the Eucharistic celebrations. At each Mass we attend, we first listen to him speak to us through the Scripture readings before receiving him in Holy Communion. The liturgy of the Mass is the best moment to learn what Jesus commands us to teach others. In addition to the Mass, we should also become familiar with the Bible. Jesus speaks to us when we read, study, meditate, share, and pray with the Word of God, communally or individually. Therefore, I encourage you to participate in the Liturgical Weekly Bible Study I teach, both virtually and in person, every Monday at 6:00 p.m. US Central time (Zoom Meeting ID: 836 4516 5259 and the password: Bible). This Bible Study helps participants deeply understand each Sunday's Bible readings before attending Sunday Masses.

Second, Jesus asks his disciples and all of us to teach the people to observe not what we want or what the people want to hear, but what he has commanded us. The Church has a mission to teach God’s Word, regardless of whether the people like it or not. Jesus asks us not to change his teaching to please the people, but to change the people (“Make disciples of all nations”) to please him. We are called to preach the truth and condemn evil, regardless of who commits it or the circumstances in which it is committed. Wrong is wrong, and truth is truth.  

Third, in this mission, Jesus asks us not simply to teach the people what he has commanded us but precisely to teach them to “observe” what he has commanded us. The focus here is on the verb “to observe.” Teaching people without calling them to observe Jesus’ commandments means they will simply “know about God,” but they will not “know God.” With “knowing about God,” there is no transformation in them. However, teaching them to “observe” Jesus’ commandments implies conversion, transformation, and discipleship. Sadly, many Christians neglect this critical aspect. With good intentions, they have learned “about Christianity” but not “how to live the Christian life.’ Many have learned about prayer, but not how to pray. Many have been told that they should go to Mass, but not how to attend Mass actively and intentionally. Jesus is asking us to teach the people, not the theories, but the practice of his teachings. Swimming is how a person learns to swim. By observing Jesus’ teaching, people learn and become Jesus’ disciples. 

 We do not undertake this mission alone. Jesus reassures us of his permanent presence: “And behold, I am with you always, until the end of the age.” (Mt 28:20). Additionally, Saint Paul states in our second reading that with the Holy Spirit, the eyes of our hearts will be enlightened, and we will come to understand the deep meaning of our call as the witnesses of Jesus (Eph 1:18). Our Lord is always with us. His Holy Spirit sustains us in our mission. In our first reading, Jesus instructs his disciples not to leave Jerusalem but to wait for the promise of the Father, the coming of the Holy Spirit (Acts 1:4-5). Next Sunday, Pentecost Sunday, we need to gather here in our Church and experience the Holy Spirit, who will renew all the gifts and graces we received at our Baptism and Confirmation. With this renewal of the Holy Spirit, we will be able to carry out the mission of becoming witnesses of Jesus and making disciples of all people around us. So, I highly encourage all of us not to miss that Mass. 

We pray that the liturgy of this Mass enables us to carry out Jesus’ mission wherever we live. Amen.   

Fr. Leon Ngandu, SVD

Pastor of Holy Family Church in Jackson, MS &

SVD-USS Biblical Apostolate Coordinator

 

 

 

 

 

6th Sunday of Easter, Year A - May 10, 2026

 

6th Sunday of Easter, Year A - May 10, 2026

Acts 8:5-8, 14-17; 1 Peter 3:15-18; John 14:15-21

 

Theme: “If You Love Me, You Will Keep My Commandments”

 

A. A Brief Exegetical Analysis of John 14:15-21

 

1.      Historical and Literary Contexts

This Gospel passage is taken from the section about Jesus’ Farewell Discourses at the Last Supper (13:1–17:26). In this section, Jesus prepared his disciples for the transition from the time they spent with him physically to the time of the Church when they would experience his permanent presence through the Holy Spirit and in the Sacrament of the Eucharist. Immediately before our passage, Jesus told his disciples that they should be where he is, in the “Father’s House,” the Church he had just founded on this occasion of the Last Supper (14:1-14). Then, in our passage (including vv. 22-31 that the lectionary has omitted), Jesus reassures his disciples of the constant presence of an Advocate, the Holy Spirit, among them. The story of the Vine and the Branches (15:1-17) immediately followed our text. 

 

2.      Form, Structure, and Movement

Jesus begins this Gospel story in v. 15 and ends it in v. 21 with a call to love him and keep his commandments. In the main part of the text, he makes two promises to his disciples: that he will pray to God to send them another Advocate (vv. 16-17), and that his disciples will not be left orphans (vv. 18-20).

 

3.      Detailed Analysis

V. 15. Jesus links love for him with obeying his commandments. These commandments consist mainly of what he has already told his disciples in this part of his farewell to them at the Last Supper (13:1–14:14). The disciples’ love for Jesus will motivate them to follow all the words he has shared with them up to this point.

Vv. 16-17. The first thing Jesus promises his disciples here is that he will pray to God to send them another “Advocate” who will “be” and “remain” with them always. “Advocate” refers to the Holy Spirit. Jesus uses the term “another Advocate” because he himself is the first Advocate. He calls this Advocate the “Spirit of Truth,” as he identified himself as “I am the truth” (see 14:6). This shows that Jesus and the Holy Spirit are one.

Vv. 18-20. Jesus’ second promise is that his disciples will not be left orphans because he will come to them. This coming is not the Parousia, his second coming at the end of time. Instead, it is his coming through the Holy Spirit, which he just mentioned in vv. 16-17, and his permanent presence with his disciples in the “Father’s House,” the Church, which he talked about in vv. 2-3. In a little while, the world will no longer see Jesus physically, but the disciples will see his spiritual presence because he lives in the Church, through the Holy Spirit, and in them. “I live and you will live” (v. 19b) echoes v. 6, in which Jesus declared that he is the life, meaning he is the unique way leading to eternal life. The disciples will live because, after his death, Jesus will resurrect and live in them through the Holy Spirit in the Church they will soon oversee. “On that day” (v. 20) refers to the time when the disciples will lead the Church of Jesus and experience communion with him, the Father, the Holy Spirit, and their fellow believers.

V. 21. Jesus concludes his speech as he began it in v. 15: he associates love for him with keeping his commandments. Only the disciples who have observed all that Jesus has taught so far in this section of the farewell discourses can truly say that they love him. God will love those who love Jesus, and Jesus will reveal himself only to those who love him.         

 

4.      Synthesis

Jesus begins and ends our Gospel story with a call for his disciples to love him and follow all that he has taught them. In the main part of the text, he makes two promises to his disciples. First, he reassures them that he will ask God to send them another Advocate who will always “be” and “remain” with them (vv. 16-17). Second, he promises not to leave them orphans, as he will come to them through the Holy Spirit. They will see his spiritual presence in the Church when they start overseeing it and experiencing communion with him, the Father, the Holy Spirit, and their fellow believers in the sacraments, especially the Eucharist.

 

B. Pastoral Implications

 

1.      Liturgical Context

We will celebrate the Ascension of the Lord next Sunday and the solemnity of Pentecost the following Sunday. Therefore, we are approaching the end of the Easter season and preparing to return to Ordinary Time, a period for growth and maturity for followers of Jesus. Since last Sunday, our Holy Mother Church has encouraged us to meditate on “Jesus’ Last Super Discourse” in the Gospel of John, chapter 14, to help us make this transition. Jesus prepared his disciples to move from the time they spent with him physically to the time of the Church, when they would relate to him spiritually. Similarly, the Church is guiding us as we shift from the Easter season into Ordinary Time. Today’s Scripture readings call us to love Jesus, observe his commandments (Gospel), and share his message through words (first reading) and actions (second reading).

 

2.      What the Church Teaches us Today

Jesus begins our Gospel passage by teaching us that we cannot pretend to love him if we do not observe his commandments. First, these commandments are mainly the words from his farewell discourses at the Last Supper (13:1–17:26), part of which we reflected on last Sunday and today. He urges us not to let our hearts be troubled because of his death or any other circumstance but to always trust in him. He desires us to be in the Church, where he is permanently present in the sacraments, especially the Eucharist. He wants us to believe he is the way, the truth, and the life (14:1-14).

Second, these commandments can include the Ten Commandments of God, which Jesus summarized into two: loving God and loving neighbors as we love ourselves.

Third, Jesus’ commandments also include the Five Precepts of the Church: (1) attend Mass on Sundays and Holy Days of Obligation, (2) confess our sins regularly, (3) receive the Eucharist, (4) observe days of fasting and abstinence, and (5) provide for the needs of the Church.

Fourth, these commandments represent the mission that he will give us when he ascends to heaven (next Sunday's liturgy). Therefore, to love him is to evangelize our brothers and sisters in words, as Philip and the other disciples did in our first reading, and in actions, as the sacred author of our second reading encourages us.

Jesus promises to do two things for us. First, he will ask God to give us “another” Advocate, the Spirit of truth, to be with us always (vv. 16-17). He says “another Advocate” because he himself is the first Advocate. The way the world (the non-believers) failed to believe in Jesus, the “first Advocate,” is the same way it cannot accept the Holy Spirit, the “another Advocate” (v. 17b). Jesus calls the Holy Spirit the “Spirit of truth” (v. 17a) as he identified himself as “I am the truth” (see 14:6). Thus, vv. 16-17 show that the Holy Spirit and Jesus are one. As Jesus’ earthly life comes to an end, we will celebrate his Ascension and the coming of the Holy Spirit in the next two Sundays. Then we will begin the age of the Church, when we experience his permanent presence through the Holy Spirit and the Sacraments.

Second, Jesus reassures us that he will not leave us orphans but will come to us, and we will see him. Indeed, Jesus is with us at each Mass we attend; we hear him through the Scripture readings and see and touch him in the Eucharist we receive at Holy Communion. Every sacramental celebration we participate in connects us to the communion of the Holy Trinity (v. 20).

God will love those who love Jesus, and Jesus will reveal himself only to those who love him (v. 21). May the liturgy of this Mass help us to love Jesus and follow his commandments. Amen.

Fr. Leon Ngandu, SVD

Pastor of Holy Family Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator

5th Sunday of Easter, Year A - May 3, 2026

 

5th Sunday of Easter, Year A - May 3, 2026

Acts 6:1-7; 1 Peter 2:4-9; John 14:1-12

 

Theme: The Church of Jesus and the Eucharist

 

A. A Brief Exegetical Analysis of John 14:1-12 (13-14)

 

1. Historical and Literary Contexts

Our Gospel passage is taken from the section of Jesus’ Farewell Discourses at the Last Supper (13:1–17:26). In this section, Jesus prepared his disciples for the transition from the time they spent with him physically to the time of the Church when they would experience his permanent presence through the Holy Spirit in the Sacrament of the Eucharist. Our text is preceded by the account of Jesus predicting Peter’s Denial (13:36-38), and it is followed by Jesus promising his disciples the coming of the Advocate, the Holy Spirit, to be with them always (14:15-31).

 

2. Form, Structure, and Movement

This Gospel is simply a narrative. V. 1 can be seen as an introduction, and v. 12, including vv. 13-14, which the lectionary has left out from our reading, functions as a conclusion. The main part of the text has two sections. The first section (vv. 2-7) discusses the “Father’s House” as Jesus' new home after his death, and the second section (vv. 8-11) describes Jesus’ unity with the Father.  

 

3. Detailed Analysis

V.1 “Do not let your hearts be troubled” suggests that, at this point, Jesus had already discussed his departure (death) with his disciples (see 13:33, 36-37), and they are now worried about it. Jesus begins this discourse by exhorting them not to be distressed about his death but to have faith in him, as they do in God. Jesus’ expression, “You have faith in God; have faith also in me,” means that his disciples will no longer see him physically after his death. Therefore, they should relate to him in the same way they relate to the God they do not see physically. He calls them to believe in his continual presence among them after his death.

Vv. 2-7. Jesus explains the significance of his impending departure and return. The reason for his departure is to prepare dwelling places in his Father’s house for his disciples (v. 2). Once these places are ready, he will return to take his disciples with him so that they might be where he is (v. 3). The “Father’s House” can refer to heaven; Jesus’ departure can signify his permanent ascent to heaven, while his return alludes to his second coming at the end of time.

The “Father’s House” can also represent the Church Jesus founded before this discourse at the Last Supper. This is the Church that the disciples will oversee after the coming of the Holy Spirit at Pentecost. In this context, “Jesus’ departure” refers to his death, and “his return” will occur through the advent of the Holy Spirit at Pentecost. Therefore, in vv. 2-4, Jesus indicates that there are many “dwelling spiritual places” in the Church he established. They should not let their hearts be troubled because of his death. He must die so he can go and prepare their places in this Church. He will return through the Holy Spirit to bring them with him so that they may also be in the Church, where he is permanently present through the Holy Spirit. Here, Jesus predicts the time when his disciples will oversee his Church and experience communion with him, the Holy Spirit, the Father, and other believers.

Jesus now wants to ensure that his disciples know the way to the Father’s House. Through Thomas, the disciples confess that they know neither the way nor where Jesus is going (v. 5). In his response, Jesus identifies himself as the “way and the truth and the life” (v. 6a). He means he is the only Way leading to the Father, the unique Truth that reveals the Father, and the “eternal” Life that the Father gives (v. 7).

Vv. 8-11. The disciples, through Philip, ask Jesus to show them the Father, which will be their satisfaction (v. 8). Probably, he and his fellow disciples mean they want to see God in his theophanic glory as seen in Exodus 24:9-10 and 3:18. It seems they need evidence demonstrating that Jesus can reveal and lead to God and grant eternal life as he declared in vv. 6-7. In his response, Jesus states that to know him is to know the Father (v. 7), and to see him is to see the Father (v. 9) because he is in the Father and the Father is in him (v. 10a); his words are a result of his Father’s works (v. 10b).

Vv. 12-14. Jesus concludes this passage with two solemn promises. First, he reassures his disciples that because he is going to the Father, his believers will perform the same works he has done; they will even do greater ones (v. 12). Second, he promises to do everything they ask in his name so that God may be glorified in him (vv. 13-14). 

 

4. Synthesis

Jesus prepares his disciples for his departure to heaven (his Death and Ascension) and return, which can signify his second coming at the end of time or his return through the Holy Spirit in the Church. He first encourages them not to worry about his departure but to have faith in him, just as they do in God. Then, he explains the reason for his departure: he goes to heaven to prepare places in his Father’s house (which can refer to heaven or the Church he founded) for his disciples; he reassures them that he will return (at the end of time or through the coming of the Holy Spirit on Pentecost) to bring them with him so they may also be in heaven or the Church where he is. He identifies himself as the only “Way” that leads to the Father, the unique “Truth” that reveals God, and the only eternal “Life” that God gives. He also discusses his relationship with his Father. Finally, he promises his disciples two things: (1) because he is going to the Father, his believers will accomplish the same works he has done; they will even do greater ones; and (2) he will do everything they ask the Father in his name so that the Father may be glorified.

 

B. Pastoral Implications

 

1. Liturgical Context

Today's and next Sunday’s Gospels take place in the context of Jesus’ farewell to his disciples, preparing us to transition into the Church era, when we will relate to him through the sacraments of the Church, especially the Eucharist. The Church period will be announced at the Ascension and begin at Pentecost, the two solemnities we will celebrate on the Sundays following today’s and next Sunday. All the readings for this Fifth Sunday of Easter focus on the Church of God and the celebration of the Eucharist. In the Gospel, Jesus tells his disciples and us that there are many dwelling places in his Father’s House, which is the Church, where he and his disciples, including us, might be. Our first reading highlights how the first Christians organized their services in their “Father’s House,” the Church. The author of the second reading describes the “Father’s House” as a “Spiritual House” and encourages us to allow ourselves to be built into it.

 

2. What the Church Teaches Us Today

In our Gospel, Jesus starts his discourse by exhorting us not to be distressed by his death or by anything today that takes away our joy in being Christians. In all circumstances, he calls us to have faith in him, even though we do not see him physically, as we do not see God with our physical eyes (v. 1). Then, Jesus makes two significant statements. First, he says there are many dwelling places in his “Father’s House" that he prepares for his disciples and for us (v. 2). The “Father’s House” can mean heaven or the Church. Focusing on the latter meaning, Jesus talks about the Church he has just founded and the Eucharist he has just established at the Last Supper, during which he delivered this discourse to his disciples. There are still many dwelling places in our local Church for everyone. Like Jesus, let us prepare places for our brothers and sisters by inviting them to join us. Second, Jesus says he will come to take his disciples and all of us so that we may also be where he is (v. 3). He calls us to be in the Church, where he is permanently present in the sacraments, especially in the Eucharist. In the liturgy of the Mass, Jesus is present in the celebrant, the ordained minister, in the assembly of the faithful, in the Eucharist we receive at Holy Communion, and in the Eucharist at the Tabernacle. Jesus commands us to be in the Church where he is.

After discussing his new location, the Church, Jesus wants to ensure that we know how to get there (v. 4). Like the disciples, many Christians still do not know the spiritual way to reach where Jesus is permanently present and where he invites all of us to be with him (v. 5). Therefore, to go to heaven one day, we are called to be in perfect communion with Jesus through the sacraments in our local Church because he is the only “way” leading to God, the unique “truth” that reveals God, and the eternal “life” that God gives (vv. 6b-7).

The disciples wanted Jesus to show them God in his theophanic glory, as seen in Exodus 24:9-10 and 3:18, and that would be their satisfaction. Many of us also act in a similar manner today. We often want to see miracles before we believe in Jesus. The miracles we seek occur in the Eucharistic celebration, during which we experience the perfect union between Jesus and God the Father, and between Jesus and us.

Jesus concludes his discourse by promising us two things. First, we, his believers, will do the work he did, even greater works (v. 12). Second, he will grant us whatever we ask God in his name so that God may be glorified in him (vv. 13-14, the two verses that the lectionary has omitted from our reading). We see the fulfillment of these two promises in the Church community of the first Christians, as our first reading reports. 

Our first reading speaks of how the apostles and believers resolved an internal conflict they faced and preserved the unity of the Church. This reading teaches us several lessons. The first lesson is the unity of the Church that we are called to preserve. We should not allow any conflict that arises in our local Church communities to divide us. The Church has both human and divine aspects. In its human dimension, the Church has faced and continues today to face internal and external conflicts. Today, we see individuals leaving the Church simply because of such disputes. The author of our first readings teaches us that conflicts are human. We cannot let them tear apart our Church communities. Instead, we must resolve them to maintain unity in the Church of Jesus.

The second lesson is respect for the hierarchy of the Church and the collaboration between laity and clergy. The issue in this first Christian community was that some members (the Greek-speaking members) complained about their widows being neglected in the daily distribution of goods (v. 1). The apostles and faithful laity agreed that the congregation should select seven men, and the apostles would appoint them by laying their hands on them (vv. 2-6). The lay faithful and clerics are called to collaborate and work together in perfect harmony. The hierarchy of the Church does not signify the superiority of the clergy over the laity; instead, it defines the distinction of the roles that each has in the Church of Jesus, and together, we all contribute to the same mission: evangelizing the Word of God.

The third lesson is to understand that preaching the Word of God is the priority of the Church. The apostles faced the dilemma between charitable outreach and preaching the Gospel. While acknowledging the importance of the outreach apostolate, the Church intends to teach us that preaching the Gospel is and must remain the primary focus. “One does not live by bread alone, but by every word that comes forth from the mouth of God,” said Jesus in Matthew 4:4. This is what the apostles meant in our first reading when they stated, “It is not right for us to neglect the word of God to serve at table.” (Acts 6:2b). They appointed seven men to handle the task of diaconal service, allowing them to continue proclaiming God’s Word. The Church should not stop or substitute its mission of preaching the Word of God with charitable outreach. In other words, the focus of the Church should remain on spiritual rather than material needs.

From the time of the first Christians until today, although the Church continues to face the same problems, it still exists because it is built on Jesus, the living stone. This is what our second reading tells us. Nobody and nothing can stop or weaken the Church of Jesus because Jesus is the cornerstone that sustains it. The sacred author of our second reading invites us to be part of the solidness of the Church when he says, “[Let] yourselves be built into a spiritual house to be a holy priesthood to offer spiritual sacrifices acceptable to God through Jesus Christ.” (1 Peter 2:5). This verse alludes to the book of Exodus when God chose the people of Israel as “a people of his own,” calling them “a royal priesthood, a holy nation” (see Exodus 19:6). From our baptism, we accepted being built into a spiritual house and being a holy priesthood. Therefore, we accepted the responsibility of announcing the praises of Jesus, who called us out of darkness into his wonderful light (1 Peter 2:9b), and continuing to maintain our local Church communities, always keeping them solid so that nothing can divide us.

May the liturgy of this Mass inspire us to engage actively in the Church, support it, and welcome others to join us so that together we may experience the perfect unity between God the Father and Jesus and our communion with Jesus in the sacraments. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator  

4th Sunday of Easter, Year A – April 26, 2026

 4^th Sunday of Easter – April 26, 2026

Acts 2:14a, 36-41; 1 Peter 2:20b-25; John 10:1-10

 

Theme: We are Both the Sheep of Jesus and Good Shepherds for our Brothers and Sisters

 

A.    A Brief Exegetical Analysis of Jon 10:1-10

 

1.       Historical and Literary Contexts

Our Gospel passage is the first part of the “Good Shepherd Discourse” in John’s Gospel. The story of the Healing the Man Born Blind (9:1-41), which immediately precedes our text, constitutes its background. In that story, Jesus cured a blind man from birth, but the Pharisees excommunicated the cured man because he did not give false testimony against Jesus as they requested of him. After all, they planned to accuse Jesus and have him arrested and condemned. That story ended up with Jesus addressing the Pharisees about their spiritual blindness because they did not recognize they were sinners and needed Jesus. Our Good Shepherd Discourse continues Jesus’ address to the Pharisees and serves as a commentary on the entire story of the Healing of the Man Born Blind. Our passage is immediately followed by the second part of the Good Shepherd Discourse (10:11-21) and the story of the Feast of the Dedication (10:22-42), which ends this chap. 10.

 

2.      Form, Structure, and Movement

Our Gospel is an allegorical discourse structured into two movements. In the first movement (vv. 1-6), Jesus speaks of himself as the good shepherd; in the second movement (vv. 7-10), he says he is the gate for the sheep. 

 

3.      Detailed Analysis

Our text serves as a commentary on the story of the Healing of the Man Born Blind (Jn 9). The sheep are the people of Israel, represented by the man born blind. The sheepfold (a low stone wall open to the sky)^[1] is Israel.

Vv. 1-6. The good shepherd who enters through the gate, meaning who obeys God’s commandments, is Jesus. The people of Israel, represented by the cured man born blind, hear the voice of Jesus, who calls them by name and leads them out because they belong to him. Jesus walks ahead, and they, recognizing his voice, follow him. In contrast, the Pharisees are the “thieves, robbers, and strangers.” They climb over the sheepfold, which means they do not follow God’s commandments. The people of Israel will run away from them because they do not recognize the Pharisees’ voice. The narrator comments that the Pharisees do not understand Jesus's message. 

Vv. 7-10. Jesus identifies himself as the gate, first, for the shepherd (himself) to come to the sheep (7-8), and second, for the sheep to come in and go out safely and find pasture (vv. 9-10). The Pharisees’ mission is to steal, slaughter, and destroy as they threatened to excommunicate anyone who would acknowledge Jesus as the Messiah (see 9:22) and applied this threat to the cured man born blind (see 9:34). In contrast, Jesus’ healing of the man born blind testifies that his mission is to offer abundant life to the people who believe in him.  

 

4.      Synthesis

The Pharisees, who excommunicated the cured blind man because he acknowledged Jesus as he is from God (chap. 9), are identified as thieves, robbers, and strangers. Their mission is to steal, slaughter, and destroy. The people of Israel will not listen to them because they do not recognize their voices. Jesus is the good shepherd and the gate for the people to come in and out safely. People listen to him because they recognize his voice. His mission is to give life abundantly to those who believe in him.

 

B.     Pastoral Implication

 

1.      Liturgical Context

This Fourth Sunday of Easter is the World Day of Prayer for Vocations. It is also called “The Good Shepherd Sunday” because, in all three Liturgical Calendars, we read the “Good Shepherd Discourse” in chap. 10 of the Gospel of John (Year A: vv. 1-10; Year B: vv. 11-18; and Year C: vv. 27-30). Today's Gospel reminds us that we simultaneously are Jesus’ sheep and shepherds for our brothers and sisters. We should then know our mission as Jesus’ sheep and as good shepherds for others. As Jesus’ sheep, when we suffer and are treated unjustly, Peter, in our second reading, calls us to imitate Christ, who returned no insult when insulted and did not threaten when he suffered. Our mission as good shepherds consists of calling our brothers and sisters to repentance and teaching them to believe in Jesus as the Lord and Messiah, as Peter did in our first reading.

 

2.      What the Church Teaches us Today   

Today’s liturgy teaches us to know our mission as Jesus’ sheep and the shepherds for our brothers and sisters. First, as Jesus’ sheep, the Gospel teaches us to do three things: hear the voice of our Shepherd, Jesus Christ, recognize his voice, and follow him. (1) We are called to hear Jesus when he speaks to us in the Scriptures, the Church teachings, our hearts, and through our brothers and sisters. To hear Jesus means to obey him.

(2) We are called to recognize his voice. Many voices of the “bad shepherds” deceive us in this world. Jesus identifies them as “strangers, “thieves,” and “robbers.” To recognize Jesus’ voice, among many others, we need to hear him regularly when he speaks to us and become familiar with him. Attending Mass regularly, praying outside of Mass, and reading the Bible are essential for becoming familiar with Jesus’ voice.

(3) The Gospel asks us to follow Jesus. Being a Christian is being Jesus’ follower. The author of our second reading teaches us what it means to follow Jesus. For him, following Jesus, which is our calling, goes together with suffering and the grace of God. “If you are patient when you suffer for doing what is good, this is a grace before God. For to this, you have been called…” (v. 20b-21). He exhorts us to be patient and imitate the example of Jesus (v. 21b). To follow Jesus means to follow in his footsteps, doing what he did. Our second reading gives us some things that Jesus did that we need to imitate. He says, “He committed no sin, and no deceit was found in his mouth. When insulted, he returned no insult; when he suffered, he did not threaten; instead, he handed himself over to the one who judges justly.” (vv. 22-23). So, to follow Jesus is to do what he did in all circumstances. Let us always hear Jesus whenever he speaks to us, become capable of recognizing his voice, and finally be his followers.

Second, in addition to being Jesus’ sheep, we are also called to be the “Gate” and “Good Shepherds” for our brothers and sisters, as Jesus is the “Gate” and “Good Shepherd” for us. Jesus declares that he is the gate for the sheep, and whoever enters through him will be saved and come in and go out and find pasture (see vv. 7-9). Jesus is the gate that protects the sheep from the “false shepherds” and the gate that leads them to salvation. As the “gates” and “good shepherds,” our mission in this Church, our families, and wherever we live is to protect our brothers and sisters and ensure they are in good relationships with God and one another. Also, the way we all must pass through Jesus, the gate that leads to eternal salvation, is the same way that Jesus exhorts us to be the “gate” for others so that through us they may know him and be saved. Let us be the “gate” that protects and leads our brothers and sisters to Jesus.

To accomplish this mission of being the “gate-protector” and the “gate leader” (the Good Shepherd), we need to be spiritually strong. A protector is supposed to be stronger than the enemy who attacks, and a leader is supposed to know very well the road to which he leads others. Because sin weakens and blinds us spiritually, we cannot protect and lead people to Jesus unless we use the sacrament of confession regularly. In our first reading, Peter calls us to repent whenever we commit sins. He tells us that when we repent, we receive the forgiveness of sins and the Holy Spirit (v.38). Therefore, repentance strengthens us and enables us to be the “gate-protector” and the “gate-leader” for our brothers and sisters.

On this World Day of Prayer for Vocations, let us pray for the religious priests, brothers, and sisters that God fill them with all the graces they need to continue to be the good shepherds of the people they serve. We also pray for the men and women in the religious formation training for the priesthood, brotherhood, and sisterhood that the Holy Spirit guides them in this crucial stage of the discernment of their lives. Let us also pray for our youth, asking God to inspire them so that they become familiar with Jesus’ voice, hear him when he calls them to the religious life, and decide to follow him as religious priests, brothers, and sisters. Finally, we pray for all of us, laypersons and clerics, to be the obedient sheep of God and good shepherds for our brothers and sisters. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator

 

---

[1] NABRE, note to Jn 10:1.