1st Sunday of Lent – Feb. 22, 2026

 

1^st Sunday of Lent – Feb. 22, 2026

Genesis 2:7-9; 3:1-7; Romans 5:12-19; Matthew 4:1-11

 

Theme: We Are Called to Overcome the Lust of the Flesh, the Lust of Glory, and the Lust of the Eyes Each Day

A. A Brief Exegetical Analysis of Matthew 4:1-11

 

1.      Historical and Literary Contexts

Matthew places our Gospel text immediately after the story of Jesus' baptism (3:13-17) and before the beginning of Jesus’ ministry in Galilee (4:12-25). With the story of Jesus’ baptism, Matthew prepares his readers to understand that Jesus, who is about to begin the ministry of building the kingdom of heaven, is equipped by the Holy Spirit and is the Son of God. Moreover, his baptism was not for repentance (since he is sinless) but to empathize with humanity. Now, the evangelist uses our Gospel passage to inform his audience that Jesus’s victory over Satan signifies that the kingdom of heaven he is about to establish involves restoring the relationship between God and his people, which Adam and Eve lost through their disobedience to God when they were tempted by the same Satan.

  

2.      Form, Structure, and Movement

Our Gospel text is a narrative in dialogue form. Vv. 1-2 serve as an introduction, and v. 11 as a conclusion. The body of the text (vv. 3-10) is divided into three movements based on the three temptations: the turning of the stone into bread (vv. 3-4), the throwing down from the parapet of the temple (vv. 5-7), and the temptation to worship the devil in exchange for the earthly kingdoms (vv. 8-10).

 

3.      Detailed Analysis

Vv. 1-2. “The Spirit led Jesus into the desert to be tempted by the devil” (Mt 4:1). Temptation is not merely a circumstance but the purpose of Jesus’ sojourn in the desert. This Spirit is the same who descended upon Jesus during his baptism (see Mt 3:16). In his baptism, Jesus was declared “Son of God.” The hallmark of true sonship is obedience to the Father. Now, his obedience to God the Father is put to the test. Jesus fasted for forty days and forty nights. The number “forty” primarily recalls the forty years of the people of Israel’s long journey from Egypt to the promised land, during which God tested them (see Dt 8:2). Here, Matthew depicts Jesus as a new Israel and shows that, unlike the old Israel, which disobeyed God on several occasions and failed to prove its sonship, Jesus, the new Israel, overcame all tests and remained obedient to God the Father. This number “forty” also refers to the forty days and forty nights Moses spent on Sinai in a meeting with God to receive God’s commandments, symbolizing their covenant with God (see Exodus 24:18). Here, Matthew presents Jesus as a new Moses. He spends forty days and forty nights in prayer with God before he begins his public ministry of inviting people to a new covenant through him. [Jesus] was hungry: In its literal sense, this shows Jesus’ human nature; in its spiritual sense, it means Jesus was hungry for the beginning of the kingdom of heaven on earth, which will end the devil’s reign.

The devil employs a series of three temptations. In Matthew, the sequence is: first, the desert; then, Jerusalem; and finally, the world's kingdoms. Luke places Jerusalem at the end to show that it is where Jesus’ ministry will culminate and where he will face his greatest temptation and triumph (see Lk 22:39-46; 23:44-49; 24).^[1] The devil knows very well that Jesus is the Son of God and that Jesus’s mission to build the kingdom of heaven will challenge the devil’s reign and cause him to lose members under his control. The devil also knows that the key to stopping Jesus from fulfilling this mission is to push him to disobey God. This is the goal he pursues through all three of his temptations. He already employed this strategy with Adam and Eve, successfully pushing them to disobey God (see Gen 3:1-7). 

 The three temptations of the devil correspond to the three lusts of human beings. The first, turning the stones into bread, represents the lust of the flesh. The second, performing a spectacle by throwing himself from the parapet of the temple, is the lust for glory. The third, the world’s kingdoms, stands for the lust of the eyes, the desire for power and possessions.

  Vv. 3-4: The devil begins his series of temptations with the lust of the flesh. He urges Jesus to use his divinity to turn a stone into bread to satisfy his human hunger. There are two traps here. First, the tempter aims to push Jesus to focus on his physical hunger and forget his “spiritual hunger," which is establishing God’s kingdom. Second, he seeks to remove Jesus from the most basic human experience, thereby weakening him in fulfilling his mission. The devil used this temptation before with Adam and Eve and succeeded (see Gn 3:1-7), but here, with Jesus, he failed. Quoting Scripture (Dt 8:3), Jesus answered, “One does not live on bread alone, but on every word that comes forth from the mouth of God” (V. 4). While the devil wants Jesus to concentrate on his physical hunger, which only bread can satisfy, Jesus focuses instead on the spiritual hunger, which only the Word of God can fulfill. He also refuses to use his divinity to avoid human suffering. 

Vv. 5-7. After failing in the first temptation, the devil employs a second strategy: the lust of glory or worldly recognition. He urges Jesus to throw himself down from the Temple’s parapet as a spectacle to prove that he is the Son of God. Citing Ps 91:11-12, he reassures him that God will command his angels to protect him. The trap is to push Jesus to focus on earthly glory and forget his mission to build the kingdom of heaven. With this strategy, the devil had already succeeded in separating Eve and Adam from their God. He deceived them into believing that if they ate the fruit of the tree, their eyes would be opened and they would be “like God” (Gn 3:5, NRSVCE). Adam and Eve ate the fruit because they wanted the divine glory: to be equal to God. In our Gospel, Jesus’ response to the devil, “You shall not put the Lord, your God, to the test” (v. 7), is a quote from Dt 6:16. Jesus affirms that he is God. The expression “your God” (v. 7) means he is the God of the entire universe, including the devil.

Vv. 8-10.  The third temptation concerns the lust of the eyes, or avarice, the desire for possessions. He took Jesus up to a very high mountain and showed him all the kingdoms of the world in their magnificence (or riches). He promised to give them all to Jesus on one condition: that Jesus prostrate himself and worship him. He used this tactic with Adam and Eve and succeeded in deceiving them. Unlike Eve, who saw that the tree pleased her eyes (Gn 3:6), Jesus does not let the lust of the eyes prevent him from fulfilling his mission. Quoting Dt 6:13, he tells the devil that God is the only one people should worship and serve (v. 10). 

V. 11. The devil used all three temptations he prepared to push Jesus to disobey God, attempting to make Jesus abandon his mission of building the kingdom of heaven on earth, but ultimately, he failed. The narrator notes that he left Jesus, and the angels came to minister to him.

 

4.      Synthesis

Jesus is the new Israel. Unlike the Old Israel, which repeatedly disobeyed God, Jesus, the New Israel, overcame all temptations and remained obedient to God. Jesus is also the new Moses. The Old Moses spent forty days and forty nights on the mountain with God, where he received God’s commandments, symbolizing the covenant between God and the Israelites. Similarly, Jesus spent forty days and forty nights in the desert with God before beginning his public mission to call the people to a new and final covenant with God through him. Jesus is also the new Adam. The first Adam succumbed to the devil's temptations and disobeyed God. As a result, sin entered the world and brought condemnation. Jesus, the new Adam, resisted all the devil's temptations and continued to obey God. Consequently, he restored the relationship between humanity and God and brought salvation.    

 

B. Pastoral Implications

 1. Liturgical Context

The Scripture readings today told us, on the one hand, that our first ancestors (Adam and Eve) failed to resist the devil's temptation. Consequently, sin entered the world and brought condemnation (the first and second readings). On the other hand, we heard how Jesus overcame the devil’s temptations. As a result, he restored our original alliance with God and brought us salvation (the Gospel and the second reading).

 

2.      2. What the Church Teaches Us Today

The Church wants us to know that, as Baptized, we continue Jesus’s mission to build God’s kingdom wherever we live. This mission entails ministering to the people of God and, thus, delivering them from the power of the devil. Recognizing that our mission threatens to lose the souls under his control, the devil continues to tempt us, as he did with Jesus, using the same strategies: the lust of the flesh, the lust of the eyes, and the lust for glory. This threefold lust is known as threefold concupiscence. All sins we commit fall into these three categories. The devil’s goal is to push us to disobey God and abandon our crucial mission. To overcome these temptations, the Church calls us to observe the three Lenten disciplines: Fasting for the lust of the flesh, Prayer for the lust for glory, and Almsgiving for the lust of the eyes.

First, the devil employs the lust of the flesh, or bodily appetite. By urging Jesus to use his divine power to turn a stone into bread to satisfy his hunger, the devil set two traps. (1) He wanted Jesus to prioritize his physical hunger over his spiritual hunger. (2) He sought to remove Jesus from the most basic human experience, thereby weakening him in fulfilling his mission. He employed these two traps with Adam and Eve before and succeeded (see Gn 3:1-7), but with Jesus he failed. How about us today? Satan pushes us to prioritize our physical hunger over our spiritual hunger. Although our physical bodies need food to survive, let us remember that our souls also need spiritual food. To resist this temptation, the Church encourages us to observe the first Lenten discipline: Fasting. When we fast, we respond to the devil by quoting Jesus, “One does not live on bread alone, but on every word that comes forth from the mouth of God” (Mt 4:4). Fasting also helps us recognize that the way our physical bodies grow weak and need food immediately is the same way our souls experience and need spiritual food. Let us observe fasting during this Lent and make it a habit in our Christian lives.

Second, the devil employs the lust for glory or worldly recognition. By inciting Jesus to throw himself down from the Temple’s parapet as a spectacle to prove he is the Son of God, the devil’s trap is to shift Jesus’ focus to earthly glory, thereby causing him to forget his mission. He succeeded with Adam and Eve, using this trap. He deceived them into believing that if they ate the fruit of the tree, their eyes would be opened and they would be “like God” (Gn 3:5, NRSVCE). Adam and Eve ate the fruit because they wanted the divine glory: to be equal to God. How about us today? Whenever we seek public recognition while neglecting our primary mission of ministering to the people of God, we fail like Adam and Eve. Here, the Church exhorts us to observe the Lenten discipline of Prayer to resist this temptation. Prayer is an act of humility, recognizing that we are nothing without God. When we pray to God, we confess that he is the Creator and that we are his creatures; therefore, we do not seek to equal him.

Third, the devil uses the lust of the eyes, which is avarice or the desire for possession. He displayed all the kingdoms of the world in their magnificence before Jesus and promised to give them all to him on one condition: Jesus must worship him. Note that he had already succeeded in trapping Adam and Eve with this temptation. Unlike Eve, who saw that the tree pleased her eyes (Gn 3:6), Jesus does not let the lust of the eyes turn him away from his mission. Quoting Dt 6:13, he tells the devil that God is the only one people should worship and serve (v. 10). How about us today? Satan continues to display the magnificence of our world, with all its technologies, before our eyes. His trap is to make us focus on possessing them and to forget our dependence on God. To resist this temptation, our Holy Mother Church urges us to observe the Lenten discipline of almsgiving regularly. When we share what we have with others, we respond to the devil by showing that we do not depend on material possessions but on God alone.

In the liturgy of this Mass, we ask for God’s grace so that we continue to detach ourselves from the lust of the flesh, the lust of glory, and the lust of the eyes. We want to focus on our baptismal mission to save people from the devil’s grasp. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator

 

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[1] Michael F. Patella, The Gospel According to Luke, (Collegeville, Minnesota: Liturgical Press, 2005), 28.

6th Sunday in Ordinary Time A – Feb. 15, 2026

 

6^th Sunday in Ordinary Time A – Feb. 15, 2026

Sirach 15:15–20; 1 Corinthians 2:6-10; Matthew 5:17–37

 

Theme: God Gives License to Sin to No One

 

A.   A Brief Exegetical Analysis of Matthew 5:17-37

 

1. Historical and Literary Contexts

Our Gospel passage comes from the Sermon on the Mount in Matthew’s Gospel (Mt 5-7). Before this section, Matthew recounts the beginning of Jesus’ public ministry in Galilee (4:12-25), where Jesus exhorts the people to repent before becoming members of the kingdom of heaven he has just begun (see 4:17). Immediately after this episode, Matthew presents a series of Jesus’ teachings called the “Sermon on the Mount” (Mt 5-7), in which Jesus teaches the crowds and his four new disciples the lifestyle of the heavenly kingdom. Our passage covers five of these teachings: the law, anger, adultery, divorce, and oaths. In each teaching, Jesus declares the former understanding of the Law inadequate and offers a new, authentic interpretation that highlights an aspect of good relationships among people. The teaching about the similes of salt and light (5:13-16) immediately precedes our text, and the teaching about retaliation (5:38-42) comes after. 

 

2. Form, Structure, and Movement

Our text is a collection of teachings presented through metaphors. Jesus employs antithetical statements: “You have heard that it was said … but I say to you …” The text is organized into five topics: the teaching about the law (5:17-20) comes first, followed by anger (vv. 21-26), adultery (vv. 27-30), divorce (vv. 31-32), and oaths (vv. 33-37).

 

3. Detailed Analysis

Vv. 17-20. The teaching about the law. Jesus begins by letting his listeners know that he has not come to abolish the law or the prophets but to fulfill them (v. 17). The Torah (the books of law) and Nevi’im (Prophetic books) are two significant parts, along with the third part, Ketuvim (other scriptures), that compose the Hebrew Bible called Tanakh (an acronym of Torah, Nevi’im, and Ketuvim). Here, Jesus is saying that his mission is not to replace or break what the books of Law and the Prophetic books say but to bring new and authentic interpretations.

There are two interpretations of the expression “to fulfill.” (1) Jesus means bringing the law to its intended purpose, or (2) he himself fulfills the law through his total conformity to God’s will.^[1] The expression “until heaven and earth pass away” (v. 18) does not necessarily refer to the end of the universe. Instead, it points to Jesus’s death and resurrection, which mark the turning of the ages from the old to the new. Isaiah prophesied this time as “new heavens and a new earth” (Is 65:17; 66:22). When Matthew wrote this Gospel, believers were already living in this new and final age. Meanwhile, Jesus’ ministry, as he recounts it here, remains within the framework of the law while anticipating the age to come.^[2] So, Jesus’ statement in v. 18 means that he promises to fulfill the law during his earthly ministry before his death and resurrection. In vv. 19-20, he clarifies who can be members of the kingdom of heaven and who cannot. Followers must obey Jesus’ commandments and teach them to others; their righteousness must also surpass that of the scribes and Pharisees to be members of the kingdom of heaven. Otherwise, they do not qualify. 

In the following four teachings (vv. 21-26, 27-30, 31-32, and 33-37), Jesus addresses six examples of the conduct that those who want to be members of the kingdom of heaven must follow. Three of them accept the Mosaic law but deepen it (5:21-22, 27-28, 43-44), while the other three reject the laws of Moses as a standard of conduct for the disciples (5:31-32, 33-37, 38-39).^[3] Jesus introduces each of these four teachings with this antithetical statement or its equivalent: “You have heard that it was said to your ancestors… But I say to you…”

Vv. 21-26: The teaching on anger. This is not righteous anger, that is, outrage at injustice that fuels work toward change. Instead, it is an anger that can lead to killing. Moses’ law prohibited killing (Ex 20:13; 21:12; Dt 5:17). In his interpretation of this law, Jesus focuses on anger, the interior disposition of “killing.” He gives three concrete examples of how to resolve anger.

(1) The disciples must avoid getting angry with their brothers (and sisters), saying to them “Raqa,” and calling them “fools” (V. 22). Matthew describes an ascending order of punishment: from the local judgment for the one who gets angry, to appearing before the Sanhedrin for those who call others “Raqa,” and to punishment in “fiery Gehenna” for those who call their brothers “fools”.^[4] This ascending order is a way of speaking about the judgment before God. Raqa is an Aramaic word, rēqā’ or rēqâ, meaning “empty-headed.” Gehenna, in Hebrew gê-hinnōm (“valley of Hinnom”) or gê ben-hinnōm (“Valley of the son of Hinnom”), was the center of an idolatrous cult in the southwest of Jerusalem during the monarchy, where children were offered in sacrifice (see 2 Kgs 23:10; Jer 7:31). Translated from Hebrew into Greek, the word Gehenna (or Geenna) in the New Testament refers to the place of punishment for sinners by fire.^[5] “Sanhedrin” was the Supreme Jewish Council composed of High Priests, Elders, and Scribes. It controlled civil and religious law.

(2) The disciples should prioritize reconciling with someone who has a grievance against them rather than bringing their gifts to the altar (vv. 23-24). Offering gifts to God does not cover over or repair broken relationships.^[6] The priority is to seek reconciliation first, then offer the gifts to God.

(3). To resolve anger, Jesus exhorts those who want to be members of the kingdom of heaven to settle quickly with their opponent and avoid letting conflicts escalate into lawsuits in court (vv. 25-26). Thus, Jesus' new interpretation of the Law, “You shall not kill,” calls the disciples to avoid anger and pursue reconciliation, because broken relationships fuel anger that can lead to murder.

Vv. 27-30: The teaching on adultery. The Mosaic law prohibited adultery (Exodus 20:14; Dt 5:18). Just as “anger” was the interior disposition of “killing,” so here Jesus calls his disciples to avoid the lustful look because it is the prelude to adultery (vv. 27-28). To underscore the seriousness of the sin of lust, Jesus uses the metaphor of tearing out one’s eye and cutting off one’s hand. For Jesus, it is better to lose one of the members than to commit the sin of lust and be thrown, with the whole body, into the furnace of hell, “Gehenna” (vv. 29-31).

Vv. 31-32: The teaching about divorce. Jesus considers the union of a couple previously divorced from their valid marriages a form of adultery. Moses commanded that when a man is displeased with his wife and wants to divorce her, he should write a bill of divorce, give it to her, and dismiss her from his house (see Dt 24:1-5). In Jewish custom, only males could initiate divorce. In his interpretation of this law, Jesus adds the clause, “unless the marriage is unlawful,” which denies the possibility of divorce. On different occasions, Jesus strongly prohibited divorce (see Mk 10:11-12; Lk 16:18; cf. 1 Cor 7:10, 11b). For Jesus, the only reason that can cause divorce is the unlawfulness of marriage, which refers to marriage between close relatives (blood relatives) (see Lv 18:6-18). These sorts of marriages were considered incest.^[7] Jesus states that a man who divorces his wife causes her to commit adultery because she remains bound to him in marriage. Likewise, whoever marries a divorced woman (or a divorced man) commits adultery. While Mosaic Law addressed the right thing to do (writing a bill of divorce) after one has divorced one’s wife, Jesus’ new interpretation of this law invites the disciples to reflect on the permanence of marriage and the sin that divorce entails.

Vv. 33-37: The teaching about oaths. In the Old Testament, taking oaths was permitted. People associated God (or things related to God, such as heaven, earth, Jerusalem, or God’s power, as in swearing by one’s head) with their oaths to guarantee truthfulness. In this practice, many abused God’s name by taking false oaths. That is why Moses’ law prohibited taking oaths falsely, not taking oaths at all (see Exodus 20:7; Dt 5:11; Lv 19:12). Here, Jesus rejects even the command to swear: “But I say to you, do not swear at all.” (Mt 5:34). Jesus’ interpretation of this law focuses on the interior disposition of the oath, which is a lack of transparency. The members of the kingdom of heaven must eradicate lies in relationships to end the need to take oaths. “Let your ‘Yes’ mean ‘Yes,’ and your ‘No’ mean ‘No’. Anything more is from the evil one.” (V. 37). There is no need to swear where there is transparency and truth.  

 

4.      4. Synthesis

Jesus does not intend to abolish the Mosaic law but to fulfill it. He promises that this fulfillment will ultimately occur before his death and resurrection. To be part of the heavenly kingdom, people must obey him, teach his commandments to others, and have righteousness that surpasses that of the scribes and Pharisees. Furthermore, the citizens of the kingdom of heaven must avoid anger, the inner disposition that leads to murder, and prioritize reconciliation. They must avoid the lustful look, which is the prelude to adultery. They should not divorce, except in cases of unlawful marriages, because it leads spouses to commit adultery. Finally, they should eliminate lies in relationships to remove the need for swearing.         

 

B.    Pastoral Implications

 

1.      Liturgical Context

After this Sunday, we will temporarily pause Ordinary Time, as we begin the Lenten Season this Wednesday with the Ash Wednesday Mass. We will resume Ordinary Time after Pentecost Sunday. Today’s Gospel passage continues Jesus’ teachings from the Sermon on the Mount, which we began reading before last Sunday. On that Sunday, we read the first part, in which Jesus taught us the Beatitudes as a way of life in the kingdom of heaven. Last Sunday, we explored the second teaching, in which Jesus told us that we are the salt of the earth and the light of the world. Today, through five additional teachings, Jesus presents a new way to observe the commandments and avoid sin. The sacred author of our first reading tells us that we are responsible for our salvation or condemnation based on the choices we make through our free will. He states that God has not given anyone permission to sin. While the teachings of our Gospel and first reading can be challenging to observe, Saint Paul, in our second reading, reassures us that we have God’s Spirit.

 

2.      What the Church Teaches Us Today

The first teaching of our Gospel (vv. 17-20) exhorts us to observe God’s commandments and teach them to others; our righteousness must surpass that of the scribes and Pharisees to enter the kingdom of heaven. In the second teaching (vv. 21-26), the Church calls us to avoid anger and seek reconciliation, because broken relationships fuel anger that can escalate to murder. The third teaching (vv. 27-30) calls all of us to avoid the lustful look, which is the prelude to adultery. In the fourth teaching (vv. 31-32), Jesus considers divorce a form of adultery. While Mosaic Law addressed the right thing to do by requiring a bill of divorce once one has divorced his wife, Jesus’ new interpretation of this law invites us to reflect on the permanence of marriage and the sin of divorce. When we understand that lawful marriage is for life, we will avoid divorce, and then there will not be adultery. The fifth teaching (vv. 33-37) exhorts us to eradicate lies in our relationships to end the need for taking oaths. “Let your ‘Yes’ mean ‘Yes,’ and your ‘No’ mean ‘No’. Anything more is from the evil one” (v. 37). There is no need to swear where there is transparency and truth. The Church exhorts us to observe all of Jesus’ new interpretations of Mosaic law to be counted among the members of the kingdom of heaven.

Our first reading passage reminds us that we are responsible for our salvation or condemnation through the choices we make with our free will. To be members of the kingdom of heaven, we must keep God’s commandments and Jesus’ teachings in our Gospel. Choosing the opposite leads to death. The author of our first reading makes clear that there is no excuse for failing to keep God’s commandments, stating, “He has not commanded anyone to be wicked, and he has not given anyone permission to sin” (v. 20, NRSVCE).

When Ben Sirach wrote this book, some believed their status exempted them from following God’s instructions like everyone else. Thus, there was a tendency to excuse the sins of high-ranking people (kings, princes, bishops). Likewise, today many of us mistakenly believe that our difficult circumstances, such as illness, stress, poverty, and suffering, exempt us from keeping God’s commandments and justify our sins. Sin may seem to ease our suffering, but in reality it does not. It can be likened to a childhood rash. It is difficult for a child to resist scratching, yet the more he scratches, the more the rash spreads and worsens. Similarly, when we experience suffering, the Church encourages us not to sin, as sin exacerbates our situation. A sin remains a sin regardless of whether it is committed to relieve suffering. Sin does not bring happiness; instead, it “spreads the rash," damaging our souls and harming our relationships with God and our fellow humans. Therefore, neither “high-ranking individuals” nor “those suffering greatly” are excused from doing what is right. God “has not given anyone permission to sin,” says Sirach (Sir 15:20).

In our second reading, Saint Paul reassures us that we, as Christians, embody the Spirit of Jesus. In the liturgy of this Mass, let us pray that the Spirit, who scrutinizes everything, even the depths of God, might enable us to be good citizens of the kingdom of heaven. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator      

 

 

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[1] Ian Boxall, “Matthew” in The Jerome Biblical Commentary for the Twenty-First Century, 1182.

[2] See NABRE, note to Matthew 5:17-20.

[3] NABRE, note to Matthew 5:21-48.

[4] Ian Boxall, “Matthew” in The Jerome Biblical Commentary for the Twenty-First Century, 1183.

[5] NABRE, note to Matthew 5:22.

[6] Barbara E. Reid, The Gospel According to Matthew, 37.

[7] NABRE, note to Mt 5:31-32.

5th Sunday in Ordinary Time – February 8, 2026

 

5th Sunday in Ordinary Time – February 8, 2026

Isaiah 58:7-10; 1 Corinthians 2:1-5; Matthew 5:13-16

 

Theme: We are the Salt and the Light of our Societies

 

A.    A Brief Exegetical Analysis of Matthew 5:13-16

 

1.      Historical Contexts

Our Gospel passage is Jesus’ second teaching in the section called the “Sermon on the Mount” (Mt 5-7). Before this section, Matthew told his readers about the beginning of Jesus’ public ministry in Galilee (4:12-25), where Jesus exhorted the people to repent and become members of the kingdom of heaven he had just begun (see 4:17). Immediately after this episode, Matthew presents a series of Jesus’ teachings called the “Sermon on the Mount” (Mt 5-7), in which Jesus teaches the crowds and his four new disciples about the lifestyle of the heavenly kingdom. In our passage, Jesus reminds them that the members of the kingdom of heaven are the salt of the earth and the light of the world. Our Gospel text immediately follows the first teaching, the beatitudes (5:1-12), and precedes the third teaching, which is about the Law (5:17-20).  

 

2.      Form, Structure, and Movement

Our Gospel passage is a teaching rich in metaphors. It is structured into two movements. First, Jesus calls his listeners to be the salt of the earth (v. 13), and second, he exhorts them to be the light of the world (vv. 14-16). 

 

3.      Detailed Analysis

V. 13. You are the salt of the earth. As members of the kingdom of heaven, Jesus’ followers are to influence the world positively, embodying the qualities of the salt metaphor. In ancient times, people used salt (1) for preservation, purification, and seasoning (2 Chr 13:5). The disciples' mission is to preserve people from being spoiled by the devil, purify them from sinful conduct, and draw out the savor of God’s love in them. (2) People in the ancient world also used salt to ratify covenants (Num 18:29; 2 Chr 13:5). When Jesus tells his followers that they are the salt of the earth, he means that their mission is to remind people of their sacred covenant with God through Jesus. (3) In the Old Testament, salt was also used in liturgical functions to venerate, bless, and sanctify (Exodus 30:35; Lev 2:13; Ez 43:24; Ezra 6:4). Here, the disciples are the salt of the earth by participating in the liturgy of the sacraments (especially the Eucharist, priesthood, and confession) that Jesus will institute later to venerate, bless, and sanctify the people. But if the salt loses its taste, with what can it be seasoned? The salt that loses its taste is the same as the light put under the bushel basket in v. 15. The disciples will be compared to the salt that loses its taste if they do not care for their relationship or communion with Jesus and their prayer life.  

Vv. 14-16. Jesus expects his disciples to influence the world positively, using all the functions and purposes of the traditional oil lamp from his time. First, consider the function. The lamp's components include, but are not limited to, lantern oil, an oil tank, wicks, and a wick-raiser knob. (1) Lantern oil symbolizes the disciples' relationship with Jesus. As the lamp gives light, the oil diminishes. More oil is needed to maintain the lamp's function. This indicates that the challenges the disciples face in their mission will gradually diminish their communion with Jesus, so they must frequently strengthen their relationship with him. (2) The oil tank, which holds the lantern oil, represents the world or communities where the disciples live their relationship with Jesus. (3) Wicks give light only when one section touches the oil. Similarly, the disciples must be in a spiritual relationship with Jesus for their mission activities to illuminate the people. (4) The wick-raiser knob symbolizes the prayer life. The more the wicks emit light, the more they burn and deplete. Consequently, the wick-raiser knob is essential for raising the wicks. In the same way, a vibrant prayer life is necessary for the disciples' mission to thrive.

Second, consider the purpose of light. No one would waste precious fuel oil by lighting a lamp and then immediately covering it with a bushel basket, which would prevent it from giving light. The lamp's purpose is to be set on a lampstand, where it can provide light to all in the house. The disciples are called not to be wasted by doing nothing but to extend the kingdom of heaven to all people through their pastoral ministries. The people must see their good deeds and glorify God (vv. 14-16).  

 

4.      Synthesis

Jesus’ disciples are the salt of the earth and the light of the world. As the salt of the earth, they are called to fulfill the functions of salt as used in ancient times. Their mission is to preserve people from being spoiled by the devil, purify them from sinful conduct, and bring out the flavor of God’s love within them. Additionally, their mission is to remind people to maintain their covenant with God through Jesus and to participate in liturgical celebrations that sanctify them. Regarding the light, Jesus expects his disciples to fulfill the functions and purposes of light, using the metaphor of the traditional oil lamp from his time. As followers of Jesus and members of the kingdom of heaven, the disciples are to strengthen their communion with Jesus regularly, live this communion within their communities, and deepen their prayer life. The disciples are called not to waste their potential by doing nothing or hiding their discipleship but to live out the Beatitudes openly so that all people see their good works and glorify God.

 

B.     Pastoral Implications

 

1.      Liturgical Context

In our first reading, Isaiah calls us to share “what we have” with the poor and oppressed. In the Gospel, Jesus challenges us to give “who we are” to our brothers and sisters when he says we are the salt of the earth and the light of the world. Then, in the second reading, we have Saint Paul as a model of the one who shares “who he is” and “what he has” with the Corinthian believers.

 

2.      What the Church Teaches Us Today

In the first part of our Gospel, Jesus tells us that we are the salt of the earth (v. 13). As Christians and members of the kingdom of heaven, he expects us to influence the world positively, using the salt metaphor in all its dimensions. In ancient times, people used salt (1) for preservation, purification, and seasoning (2 Chr 13:5). The disciples' mission is to preserve people from being spoiled by the devil, purify them from sinful conduct, and draw out the savor of God’s love in them. In our societies today, there are several cases of depression and suicide because many people are losing hope, joy, and the “taste” of life. We are “the salt of the earth” to bring these people hope, happiness, and flavor. We are “the salt of the earth” to “preserve” the people (especially our youth) from being spoiled by the false teachings of social media and other immoral practices that lead them to sinful conduct. We are “the salt of the earth” to purify the people by drawing them to the Church.

(2) People in the ancient world also used salt to ratify covenants (Num 18:29; 2 Chr 13:5). Here, Jesus wants us to symbolize the covenant that God has concluded with his people through him. Our Christian lifestyle should inspire people to keep God’s covenant by obeying his commandments. Whenever they break it through sin, we call them to restore their relationship and loyalty to God through repentance in the sacrament of confession.

(3) In the Old Testament, the people of Israel also used salt in liturgical functions to venerate, bless, and sanctify (Exodus 30:35; Lev 2:13; Ez 43:24; Ezra 6:4). When Jesus says that we are “the salt of the earth,” he means that we are called to participate in the liturgy of the sacraments (mainly the Eucharist) to venerate God, bless him, and sanctify the people we meet.

To be the salt of the earth means fulfilling several missions where we live, such as giving flavor, preserving, purifying, participating in the liturgy, ratifying the new covenant through Jesus, and fostering friendship and loyalty. We can fulfill these missions only if we do not lose the “taste of our Christian life.” This is what Jesus says in the second part of v. 13. “But if the salt loses its taste, with what can it be seasoned? It is no longer good for anything but to be thrown out and trampled underfoot.” (Matthew 5:13b). The salt that loses its taste is compared to people who claim to be Christians only because of their baptisms but do not actively participate in the Church’s mission. Here, Jesus exhorts us to be active Christians who renew our “Christian taste” by regularly living the seven sacraments of the Church, especially the Eucharist and Confession.

In the second part of our Gospel, Jesus uses the metaphor of the traditional oil lamp from his time to remind us that we are the light everywhere we live and are called to be placed not under a bushel basket but on a lampstand so that we give light to all around us (Vv. 14-16). He expects us to influence the world positively, using all the functions and purposes of the traditional oil lamp.

Regarding the functions, this oil lamp has several components, such as the lantern oil, oil tank, wick, and wick-raiser knob. Each element serves a specific purpose. (1) Lantern oil represents the disciples’ relationship or communion with Jesus. Just as a traditional oil lamp cannot give light without fuel, we cannot shine in the world without our relationship with Jesus. Note that the oil dries up the more the lamp gives light. So, more oil is needed to keep the lamp functioning. This means the challenges we encounter in our mission gradually dampen our communion with Jesus. Therefore, we must reinforce our relationship with Jesus often and often. 

(2) The oil tank is the container where the fuel oil is stored. This oil tank refers to the world, Church communities, or families where the disciples and we live out our relationship with Jesus. It is crucial to make our Church communities and families places where we encounter God.

 (3) The wick represents the disciples’ mission. For the dry part to give light, one part of the wick must touch the oil. Likewise, one part of our lives must be connected to our relationship with God so that our mission’s works bear fruit.

(4) The wick-raiser knob symbolizes prayer life. The more the wick gives light, the more it burns and eventually finishes off. So, the wick-raiser knob is needed to raise the wick up. Prayer life is necessary for us to keep our mission up. Moreover, this wick-raiser knob does not work automatically but manually. Someone is needed to manipulate it and raise the wick up. God is the one who raises our mission work up through the Church leaders, spiritual directors, parents, schoolteachers, and our brothers and sisters. Their exhortations, teachings, and encouragements “raise our wick up” to continue shining the light of God’s love wherever we live.  

Regarding the purpose of the light, Jesus tells his disciples that just as a city set on a mountain cannot be hidden, no one would waste precious fuel oil by lighting a lamp and then immediately covering it with a bushel basket, preventing it from giving light. The lamp's purpose is to be set on a lampstand, so it can provide light to all in the house. We are called not to be wasted by doing nothing or hiding our mission work. Instead, being Christians and members of the kingdom of heaven means accepting to be “set on a lampstand” and living out the Beatitudes (Christian lifestyle) openly, without fear or shame, so everyone in our Church communities, families, and societies where we live can see and benefit from our good works and glorify God (vv. 14-16).

The context of our first reading passage is the beginning of a new life for the people of Israel in the promised land after the Babylonian exile. Overjoyed by their freedom, they focused on building their nation but neglected the needy. In the passage from our first reading, Isaiah teaches them that their priority should be the good treatment of the poor and the oppressed rather than building their houses. It is not the beauty of the new buildings they construct that will make their restored generation shine like the light. Instead, sharing their bread with the hungry, sheltering the oppressed and the homeless, and clothing the naked will make their nation shine like dawn (v. 7). Moreover, when they focus on treating the poor and marginalized with love, God will hear their prayer when they call upon him and heal their wound of exile quickly. Then their vindication shall go before them, and the glory of the Lord shall be their rear guard (v. 8). This reading teaches us to be concerned about priorities. First things first! Maintaining our Church and family facilities is fine. Coming to worship God in our beautiful Church is excellent. However, they are not enough if we neglect the poor and oppressed among us. Our Holy Mother Church exhorts us to give “what we have” to care for the elderly, shut-ins, the sick, and the needy. Only when we do well in the outreach ministry do our Church communities and families shine their light; God will hear our prayers and be our guard, and our “wounds” and sickness will be healed.

The Gospel teaches us to give “who we are,” and the first reading teaches us to give “what we have.” In our second reading, Saint Paul is our model of one who gives “what he has” and “who he is.” As members of the kingdom of heaven, let us ask God’s grace in the liturgy of this Mass that we become the salt and light of our Church communities, families, neighbors, societies, and everywhere we live. Amen. 

Rev. Leon Ngandu, SVD

Pastor of Holy Family Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator