The Beatitudes Hinge Upon Trust in God - Sixth Sunday in Ordinary Time, Cycle C

First, let us connect the Gospel Reading of the 6th Sunday in Ordinary Time, C (Luke 6:17, 20-26) with the Gospel Reading of the 5th Sunday (Luke 5:1-11).

After recruiting the first batch of the disciples (Luke 5:1-11, Gospel Reading of the 5th Sunday in Ordinary Time, C), Jesus healed a man with leprosy and commanded him not to tell anyone about it but show himself to the priest (Luke 5:12-14). But the news about this man’s cure of leprosy spread, resulting in more people coming to Jesus to listen to him and to be cured of their ailments (Luke 5:15). Then, he withdrew to pray in deserted places (Luke 5:16). Afterward, he healed a paralytic man, who was brought down to Jesus through the roof as the man’s friends put him on a stretcher, lifting up to the rooftop, opening the roof, and lowering him on the stretcher to right in front of Jesus, as the house was so packed with the crowd who wanted to listen to him (Luke 5:17-26). Then, he recruited Levi (Matthew), tax collector, as his disciple, and Levi hosted a great banquet for Jesus and his disciples, with a large crowd of his tax collector friends (Luke 6:27-29). But the Pharisees and their scribes complained to the disciples for eating and drinking with tax collectors and sinners, resulting in Jesus explanation of his reason to associate himself with the tax collectors and sinners:

Those who are healthy do not need a physician, but the sick do. I have not come to call the righteous to repentance but sinners (Luke 5:31-32).

This was to tell the self-righteous people, like the Pharisees and the scribes that those who are not aware of their problems do not seek help but those who recognize problems do. 

Then, they questioned Jesus why his disciples eat and drink, though the disciples of John the Baptists and the Pharisees and the scribed fast (Luke 5:33). In response, Jesus used a metaphor of a bridegroom to remind that those who are with the bridegroom feast rather than fast with him until his departure (Luke 5:34-35). This suggests that those who feast with him are considered to be his disciples, while those who fast because of their take on the Law under the old covenant but find it difficult to feast with Jesus are not. 

Because it is a matter of those who follow Jesus for the new covenant and those who do not for the sake of their belief and observance of the Law of the old covenant, Jesus spoke of the set of parables of patching old cloth with new one and of pouring new wife into old skin (Luke 5:36-39).

On another occasion, Jesus taught on the priority to do life-saving works even on sabbath, as lord of sabbath (Luke 6:5), in response to an inquisition by some Pharisees why he did not strictly observe sabbath (Luke 6:1-6). And he healed a man with a withered hand on sabbath while the Pharisees were present (Luke 7:1-10). This teaching of Jesus on justifying a work to take care of life’s need touches on the spirit of פיקוח נפש (pikuach nefesh). However, they were enraged and began to discuss what to do with Jesus (Luke 6:11).

Then, on the mountain where he prayed in the night (Luke 6:12), Jesus gathered his twelve disciples, whom he also call apostles (Luke 6:13-16). Afterward, he and his twelve disciples came down to the plain with his twelve disciples, as a great number of people not only of Galilee but also from Judea and Judea, as well as, Tyre and Sidon, gathered to hear him and to be healed by touching him (Luke 6:17-19). Then, he raised his eyes to the disciples and began his sermon on the plain (Luke 6:20-49). On the 6th Sunday, we read vv.20-26, and on the 7th Sunday, we read vv. 27-38.

Jesus delivered the sermon on the plain to his disciples and to the large number of people from many places (Luke 6:17, 20a).

First, Jesus described those who are blessed (μακάριος /Makarios) (vv. 20b-23). In contrast, he addressed those who are subject to woe (οὐαὶ /ouai)(vv. 24-26).

20  Blessed are you who are poor, 

for the kingdom of God is yours.

21  Blessed are you who are now hungry, for you will be satisfied.

Blessed are you who are now weeping,

for you will laugh. 

22  Blessed are you when people hate you, and when they exclude e and insult you, and denounce your name as evil

on account of the Son of Man.  

23  Rejoice and leap for joy on that day! Behold, your reward will be great in heaven. For their ancestors treated the prophets in the same way.

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24  But woe to you who are rich,

for you have received your consolation. 

25  But woe to you who are filled now,

for you will be hungry.

Woe to you who laugh now,

for you will grieve and weep. 

26  Woe to you when all speak well of you, for their ancestors treated the false prophets in this way.

These words of Jesus on who are blessed and who are subject to woe make it clear that he is for and with those who are poor, hungry, weeping, hated, excluded, insulted, and denounced, because of their association with him. However, he considered those who are rich, filled, laughing, self-righteous, are rather pitied. The Greek word, οὐαὶ/oua, which is translated as “woe” has a nuance of “alas”, while it also gives an impression of being doomed. 

Those who are blessed in the eyes of Jesus may be seem pitied in the world. On contrary, those who may been seen as “blessed” in a worldly standard are objects of pity in the eyes of Jesus. It is because their wealth, satisfaction, pleasure, self-righteousness are not rooted in their faith in Christ but in carnal and worldly matter. 

This contrast of being blessed in the eyes of Jesus but being pitiable by the world and those who may seem “blessed” by a worldly standard but rather pitied by Jesus can be understood in connection to the First Reading (Jeremiah 17:5-8), in which God speaks those who are cursed and those who are blessed. 

7  Blessed are those who trust in the Lord; the Lord will be their trust.

8  They are like a tree planted beside the waters that stretches out its roots to the stream: It does not fear heat when it comes, its leaves stay green; In the year of drought it shows no distress, but still produces fruit.

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5  Cursed is the man who trusts in human beings, who makes flesh his strength, whose heart turns away from the Lord. 

6  He is like a barren bush in the wasteland that enjoys no change of season, but stands in lava beds in the wilderness, a land, salty and uninhabited.

A key to be blessed to trust in God. The Hebrew word for “to trust” is בָּטח(batach), and it has a nuance to secure oneself in. In other words, those who trust in God are secure in God but in nothing else. In contrast, those who secure themselves in humans tend to find their strength and security in the flesh but turn away from God. In other words, their source of security is in what is perishable. This is, indeed, foolish as it goes against Jesus’ these words of wisdom:

Do not store up for yourselves treasures on earth, where moth and decay destroy, and thieves break in and steal. But store up treasures in heaven, where neither moth nor decay destroys, nor thieves break in and steal. For where your treasure is, there also will your heart be (Matthew 6:19-21).

Do not work for food that perishes but for the food that endures for eternal life, which the Son of Man will give you. For on him the Father, God, has set his seal (John 6:27).

This is why they are like a barren bush in the wasteland (Jeremiah 17:6). 

In contrast, those who are wise rather secure themselves in God – by putting their full trust in nothing but in God (Jeremiah 17:7). As a result of their trust in God, they are blessed to be like a tree that remain fruitful and green even heat and draught strike for their roots are stretched to the stream (Jeremiah 17:8). And those whom Jesus describes to be blessed (Luke 6:20b-23) correspond to those who trust in God and therefore they are like a tree that stays fruitful and green regardless of climate challenges (Jeremiah 17:7-8). 

The constant and undisturbed livelihood and fruitfulness, regardless of world’s conditions of those who trust in God (Jeremiah 17:8) reflects the great reward to be rejoiced in heaven (Luke 6:23). 

When Jesus preached in the synagogue in Nazareth, those who listened to him were at first amazed but soon rejected (Luke 4:16-30). They trusted in worldly convention, and it resulted in rejecting him and disabling them to have faith in him. Then, ever since those whose commitment to the Law under the old covenant, such as the Pharisees who accused Jesus, challenged Jesus, the division between those who were with Jesus and those who were against Jesus began to grow, as the old wineskin cannot receive the new wine, which is the new covenant that Jesus brings (i.e. Luke 5:12-39). 

The division between those who are with Jesus and those who are against him (Luke 5:12-39) reflects the division between the blessed and those who are subject to woe (Luke 6:20b -26) and those who are blessed by God and those who are cursed by Him (Jeremiah 17:5-8).

A key is to enjoy the greater rewards for being faithful to Christ, even though it can make us poor, hungry, weeping, hated, excluded, and insulted (Luke 6:20b-23) is to put full trust in God to stay fully alive and fruitful in spite of climate challenges (Jeremia 17:5-8). To put trust in God means to keep faith in Him, as the Greek word of faith, πίστις/pistis, also means trust. 

In the Second Reading (1 Corinthians 15:12, 16-20), Paul justifies the faith in Jesus, attributing to his resurrection from the dead. Jesus’ words on the beatitudes (Luke 6:20b-23) and God’s words on the blessedness (Jeremiah 17:7-8) are fully validated by Jesus’ resurrection. 

God Rather Calls Those Who Are Not “Qualified” to be at His Service – Fifth Sunday in Ordinary Time, Cycle C

 When God calls you to serve His will, are you willing to respond affirmatively, saying, “Here I am! Send me!”? Or, are you going to say, “Sorry, not me. Find someone better qualified than me”? If the latter is the case with you, is it because you think you are not “qualified” to serve Him? Then, what makes you think that you are incompetent to serve? In other words, what is your disqualification to be at God’s service? 

The readings of the Fifth Sunday in Ordinary Time, Cycle C, (Isaiah 6:1-2,3-8; 1 Corinthians 15:1-11; Luke 5:1-11), challenge us to ask ourselves how we will respond to God’s call to be at His service – regardless of what we think of our own “qualification”.

The readings also remind us that God rather calls those who are not so “qualified”. God called Isaiah, who was with עָוֹן/avon, guilt and חַטָּאָה/chattaah, sin (Isaiah 6:7). Risen Christ called Paul, who was ἔκτρωμα/ ektroma, “abnormal birth”, untimely birth (1 Corinthians 15:8). Jesus called Simon (Peter), who was with sin (Luke 5:8). Given these facts, we cannot assume that we are not fit to serve God because we think we are not good enough to be at His service. 

In the eyes of humans, none of these three figures, Isaiah, Paul (Saul), and Peter (Simon), seems fit to be at God’s service because of their respective sinfulness. 

It was in the year of Uzziah’s death when God appeared to Isaiah in a vision of heavenly King on His throne with seraphim, who were glorifying Him (Isaiah 6:1-4). This timing suggests that God made His revelation to Isaiah as to tell that death of Uzziah did not mean Judah lost its king for the Lord God Himself is the King in heaven. Given that Uzziah was a popular king of Judah for the kingdom thrived during his reign (2 Chronicles 26:1-15), though his pride resulted in contracting leprosy, which eventually took his life (2 Chronicles 16-23), Isaiah must have been grieving of Uzziah’s death. But, God wanted him to make something better for him than mourning Uzziah’s passing. So He appeared to him in such a way. 

However, when God revealed Himself to him, Isaiah must have been frightened, as he said:

Woe is me, I am doomed! For I am a man of unclean lips, living among a people of unclean lips, and my eyes have seen the King, the Lord of hosts! (Isaiah 6:5)

He must have thought that he had a vision of God with seraphim because God was about bring a judgement upon him for his uncleanliness. Because it had been said that one would no longer live upon seeing God (Exodus 33:20), Isaiah must have feared to have seen Him on His heavenly throne. And it instantly made him painfully aware of his guilt and sinfulness. Isaiah must have thought that a seraph was coming to him to burn him into ashes for his sinfulness, for seraph (שְׂרָף/serap) literally means “to set on fire”. But the seraph flew to Isaiah to touch his unclean mouth with burning coal from the heavenly alter for cleansing (Isaiah 6:6-7). Upon the purification of Isaiah, God on His heavenly throne spoke:

Whom shall I send? Who will go for us? (Isaiah 6:8a)

And Isaiah responded:

Here I am! Send me! (Isaiah 6:8b).

Isaiah was willing and enthusiastic to serve for God and heavenly hosts, including seraphim. Thus, he served God as a prophet to convey His words to kings of Judah. He was instrumental for Hezekiah’s reign to be in accordance with God’s will (2 Kings 18:1-20:21; Isaiah 38:1-39:9).

Though, at first, it was a frightening surprise see God on His throne in heaven, because a prospect of his death was evoked and his own guilt of sinfulness were reminded, Isaiah must have thought that he would be condemned to death. However, by His grace, he was purified to serve Him as a prophet. And the grace came to him through as an ember that was placed on his mouth by a seraph. This transformed Isaiah from a man frightened of God to a new man who was eager to be sent by Him to be at His service. Rather than being mournful of the death of Uzziah, a popular king of Judah, as God’s prophet, Isaiah helped kings of Judah govern in accordance with God’s will. 

In Paul’s (Saul’s) case, he was once an enemy of Christ as he was a zealously persecuting those who believed in Christ (Acts 8:3; Philippians 3:5-6). He and his colleague were on their way to Damascus to arrest those who follow the way of Christ and bring them to Jerusalem in chain when a lightening struck him to the ground (Acts 9:1-3). Then, the ascended Christ spoke to him:

Saul, Saul, why are you persecuting me? (Acts 9:4)

Paul sure wondered who it was. He could have also been frightened, wondering if it was ghost of one of those whom he had persecuted. Paul had to find out who was speaking to him in such a way. So he asked:

Who are you, sir? (Acts 9:5a)

And the reply said:

I am Jesus, whom you are persecuting (Acts 9:5b).

Representing those who believed in him and followed his way with the Apostles Christ directly spoke to Paul in such a way. Christ represents those who constitute his Church, for she is his body and they are many parts of this body (1 Corinthians 12:12-17; Colossians 1:18).

At that moment, Paul could have thought his life would be taken away by him for all the offenses against him. Indeed, it was not to condemn him but to convert this fervid enemy of Christ and his Church into a ardent servant of Christ. So Christ commanded Paul:

Now get up and go into the city and you will be told what you must do (Acts 9:6).

From that point on, Paul was no longer against Christ and his Church but for him and in his Church as the newest addition to the college of the Apostles. He was baptized by Ananias in Damascus (Acts 9:10-19) and began preaching astonishingly, proving that Jesus is the Messiah (Christ), as they wondered if Paul was the Messiah (Acts 9:20-22).

Also to the church in Corinth, Paul gave his testimony of Christ’s appearance to him, with reference to himself as the least among the Apostles:

Last of all, as to one born abnormally, he appeared to me. For I am the least of the apostles, not fit to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and his grace to me has not been ineffective. Indeed, I have toiled harder than all of them; not I, however, but the grace of God that is with me. Therefore, whether it be I or they, so we preach and so you believed (1 Corinthians 15:8-11).

In regarding himself as being born abnormally (Acts 15:8), Paul indicated that was not worthy for Christ to appear to him as he was baptized untimely by Ananias (Acts 9:10-19), while all the other Apostles were believed to have been baptized before by Jesus (i.e. John 3:22). At the same time, he was so grateful that Christ appeared to him and called him to serve as an Apostle, though he considered himself to be the least qualified to serve as Christ’s Apostle, for he had been an enemy and destroyer of the Church.

The Gospel Reading (Luke 5:1-11) describes how Jesus, the incarnated Christ, appeared to Peter (Simon) and his fishing partners, and how their lives changed upon their encounter with him. 

First, let us review Jesus’ activities prior to his appearance to Peter and his fishing partner . 

According to Luke, following his Baptism to initiate his public ministry (Luke 3:21-23a),  being led by the Holy Spirit, Jesus spent 40 days in fasting and fended off the temptations from Satan (Luke 4:1-13). Then, in the power of the Holy Spirit, he returned to Galilee from Judea and began teaching in the synagogue, while news about him spread through the region, and everyone praised him (Luke 4:14-15).

Jesus taught in his hometown, Nazareth, and indicated his Christological (Messianic) identity by proclaiming the fulfillment of a scripture passage from Isaiah (61:1-2) (Luke 4:14-21). Those who heard his were astonished. But they also questioned if this amazing prophetic and messianic person was just Joseph’s son (Luke 4:22b). Then, Jesus described himself as a rejected prophet in his own hometown and by his people, in connection to Elijah and Elisha, who were also rejected by their own people (Luke 4:23-27). In response to this, though they spoke highly of him (Luke 4:22a) violently rejected him (Luke 4:28-30).

Then, he moved to Capernaum and taught in the synagogue there with authority to the audiences’ astonishment (Luke 4:31-32). While in the synagogue, Jesus also rebuked an evil spirit in a possessed person, to further amazement of his audience (Luke 4:33-36). So the news about Jesus spread through Capernaum and its  vicinities (Luke 4:37), though he was rejected in his hometown, Nazareth (Luke 4:22b-30). 

From the synagogue, Jesus came to the house of Simon (Peter) and cured severe fever of his mother-in-law (Luke 4:38-39). After sabbath, Jesus healed more people in Capernaum (Luke 4:40). However, while exorcising, demons shouted Jesus’ Messianic (Christological) identity, but he rebuked them and prohibited them from speaking about it (Luke 4:41). Then at daybreak of the day after sabbath, Jesus left Capernaum and taught in the synagogues in Judea though the crowds in Capernaum tried to keep him (Luke 4:42-44).

It looked like Jesus did not stay in Judea long. He was back in Galilee, as indicated in the Gospel Reading (Luke 5:1-11).

The crowd must have remembered Jesus, as he was impressively popular in Capernaum (Luke 4:31-42). As they listened to him, the crowd was pressing in on Jesus, when he was teaching by the Lake of Gennesaret (Sea of Galilee) (Luke 5:1). Then, he saw two fishing boats alongside the lake and fishermen washing their nets (Luke 5:2). So, he embarked on Peter’s boat and asked him to put the boat a little bit off the shore and taught the crowd from the boat (Luke 5:3) so that he would be pressed by the crowd. And Jesus certainly knew Peter well enough to get on hi boat and asked him to move the boat for him, because he cured his mother-in-law in his house before on sabbath day after teaching in the synagogue (Luke 4:38-39).

After teaching from the boat, Jesus asked Peter:

Put out into deep water and lower your nets for a catch (Luke 5:4).

Peter replied:

Master, we have worked hard all night and have caught nothing, but at your command I will lower the nets (Luke 5:5).

This response of Peter suggests that he wondered why Jesus had to bother him to put the nets for a catch again, after spending all night for fishing but catching none. Nevertheless, Peter regarded Jesus above him in terms of fishing capabilities and skills, calling him “master”(ἐπιστάτης/epistates)(Luke 5:5). 

Then his nets were filled with fish to the point of tearing them (Luke 5:6). The other boat had to help but the great catch resulted in filling both boats to the point of endangering them to sink (Luke 5:7). 

This must have prompted Peter to suspect something divine in Jesus, for what Jesus possessed and exercised to make him and his partners to catch so many fish at once was absolutely supernatural. Sensing the divine power in Jesus, Peter must have internally trembled, knowing that he was sinful. Perhaps, Peter was thinking, “Jesus, you are not only a mater fisherman and amazing teacher and healer but you are more than human because you just showed us your divine power by making us catch so many fish after catching nothing myself.  It was like you gathered countless fish in no time where there was no fish! Now what? What are you going to do with me through your divine power?” 

Seeing the amazing power of Jesus and suspecting the divine power in him, Peter fell at Jesus’ knees and said:

Depart from me, Lord, for I am a sinful man (Luke 5:8).

This time, Peter identified Jesus as “Lord”( Κύριος/kurios). This suggests that Peter was at least sensing the divine power in Jesus, if not necessarily convinced yet. This evoked a sense of shame and fear in Peter, he became so aware of his sinfulness to have interacted with an astonishing man with the divine supernatural power. Also, perhaps, it was Peter’s pride as an experienced fisherman in Galilee, to feel like being kept away from Jesus, as he must have felt loosing his faith in regard to fishing skills. So, it resulted in Peter asking Jesus to depart from him. 

In response, did Jesus confronted and rebuke Peter’s sinfulness, saying, “Oh, yeah, you are a sinful man. No wonder you caught no fish. So it was a lesson for you to be aware of your sin”. No. Jesus did not touch on Peter’s sinfulness at all. Instead, while Peter and his fishing partners awestruck, Jesus said to Peter:

Do not be afraid; from now on you will be catching men (Luke 5:10).

And they left everything and followed Jesus (Luke 5:11).

Instead of addressing Peter’s sinfulness, Jesus gave this Galilean fisherman his assurance to make him a new person – a fisher of men from a catcher of fish. This assurance from Jesus also means that Christ found great potential in this sinful fisherman to transform him to make a great catch of men. Fast forward about 3 years from this point, Peter indeed became a great fisher of men, as he about 3,000 people at once for the nascent Church on Pentecost day (Acts 2:14-41).

God does not want us to be afraid just because we are not perfect due to our sinfulness, though it is important that we are humbly aware of our own sinfulness so that we can attain reconciliation. This is why Jesus assured Peter, saying, “Don’t be afraid”. 

If we let fear keep us from Christ, who was sent for us to live fully (i.e. 1 John 4:9; cf. John 10:10), then, we may end up being slaves of fear because of sin. It means that fear can keep us from salvation. But as in the case with Peter, Paul, and Isaiah, accepting God’s call to be at His service, whether as fishers of men to make more disciples of all nations (Matthew 28:19) or as prophets, we can enjoy meaningful life toward salvation by being its agents. And God choses those who do not seem “qualified” for this, as Peter, Paul, Isaiah, all knew their sinfulness.

Awareness of our sinfulness can frighten us especially when encountering God lest condemnation. Perhaps, it may make us utter, “Woe is me!” But, God reveals Himself to transform us from being sinful and disqualified into being well-qualified by His grace. Through the readings of the Fifth Sunday in Ordinary Time, Cycle C (Isaiah 6:1-2,3-8; 1 Corinthians 15:1-11; Luke 5:1-11), we see it was the case with Isaiah, Paul, and Peter. 

Serve the Lord with gladness; come before Him with joyful song. Know that the Lord is God, He made us, we belong to Him, we are His people, the flock he shepherds (Psalm 100:2-3).

The Presentation of the Lord Prophetically Reveals the Cross of the Lord for Our Redemption

The Roman Catholic Church celebrates the feast of the Presentation of the Lord (Fourth Joyful Mystery of the Holy Rosary) 40 days after the Nativity of the Lord (Third Joyful Mystery of the Holy Rosary). After he was circumcised on the 8th day from his birth (Luke 2:21) to mark him as a son of Abraham and as a sign of the covenant that God made with Abraham (Genesis 17:1-14), Jesus was presented to God in the Temple to be consecrated as the firstborn son of Mary and Joseph, as commanded by God (Exodus 13:2,12) in grateful memory of God redeeming His firstborn, Israel, from slavery in Egypt (Exodus 4:21-23; 11:1-10;12:24-36).

Mary, however, had to wait at least 40 days to bring baby Jesus to the Temple for his consecration to God from his birth, because she had to seclude herself for 40 days in observance of the postpartum purification law for giving birth to a boy (Leviticus 12:2-4). This legal requirement reflects that genital discharge is unclean and requires purification (Leviticus 15:1-33).

Mary and Joseph, with baby Jesus, came to the Temple in Jerusalem, not only to present Jesus there to God for consecration (Exodus 13:2,12) but also for Mary’s postpartum purification ritual according to the Law (Leviticus 12:6-8). In Mary and Joseph’s case, they were not able to afford a yearling lamb for a burnt offering and a pigeon or a turtledove for a purification offering (Leviticus 12:6), they offered a pair of turtledoves or two young pigeons, instead (Luke 2:24), as this option was allowed by the Law to those who could not afford a lamb and a pigeons (Leviticus 12:8).

Having completed Mary’s postpartum purification, being a faithful Jewish couple, Mary and Joseph presented their firstborn son, Jesus, to God in the Temple, according to these words of God:

Consecrate to me every firstborn; whatever opens the womb among the Israelites, whether of human being or beast, belongs to me (Exodus 13:2).

When the Lord, your God, has brought you into the land of the Canaanites, just as he swore to you and your ancestors, and gives it to you, you will dedicate to the Lord every newborn that opens the womb; and every firstborn male of your animals will belong to the Lord (Exodus 13:11-12).

And God explains why He demands firstborn sons of Israel to be consecrated to Him:

When Pharaoh stubbornly refused to let us go, the Lord killed every firstborn in the land of Egypt, the firstborn of human being and beast alike. That is why I sacrifice to the Lord every male that opens the womb, and why I ransom every firstborn of my sons (Exodus 13:15).

The Law of presenting firstborn sons of Israel to God for consecration (Exodus 13:2, 12) is based on God’s redemption of the Israelites from slavery in Egypt, while killing firstborns in Egypt (Exodus 11:1-10), based on these words of God:

The Lord said to Moses: On your return to Egypt, see that you perform before Pharaoh all the wonders I have put in your power. But I will harden his heart and he will not let the people go. So you will say to Pharaoh, Thus says the Lord: Israel is my son, my firstborn. I said to you: Let my son go, that he may serve me. Since you refused to let him go, I will kill your son, your firstborn (Exodus 4:21-23).

Upon killing firstborns in Egypt (Exodus 11:1-10), God redeemed the Israelites, who were figuratively God’s firstborn, thus, represented by firstborn sons of Israel (Exodus4:21-23; cf. Jeremiah 31:9), out of slavery in Egypt through Passover (Exodus 12:1-51). 

Then, Simeon recognized baby Jesus being consecrated to God as the Messiah (Christ), blessed this Holy Family, and prophesized what this Messiah baby would bring in the fullness of time and how it would impact Mary (Luke 2:25-35). And Anna also acknowledged baby Jesus as the Messiah to redeem Jerusalem (Luke 2:36-38). 

Simeon came into the Temple in the Holy Spirit when Mary and Joseph brought baby Jesus for consecration (Luke 2:27). This was to witness a fulfillment of a prophecy on the coming of the Messiah to the Temple (Malachi 3:1, NABRE), as he saw the Messiah in the Temple. This is another example of how the Holy Spirit can enable a faithful person see what God reveals while others cannot see, as it was the case with Elizabeth recognizing the Son of God in Mary’s womb during the Visitation (Second Joyful Mystery of the Holy Rosary)(Luke 1:41-43). In contrast, Anna, a prophetess, remaining in the Temple, worshiped night and day with fasting and prayer (Luke 2:36-37). Because of the gift of prophecy in her, Anna could see what God revealed (i.e. Amos 3:7) – the Messiah appearing in the Temple. So, she also came forward and thanked God and spoke about baby Jesus as the Messiah to those who had been waiting for the redemption of Jerusalem (Luke 2:38; cf. Isaiah 52:9). 

Holding baby Jesus and blessing God (Luke 2:28), Simeon prophesized on this Messiah baby:

Now, Master, you may let your servant go in peace, according to your word, for my eyes have seen your salvation, which you prepared in sight of all the peoples, a light for revelation to the Gentiles, and glory for your people Israel (Luke 2:29-32).

For Simeon, a devout old Jewish man with the Holy Spirit, waiting for the Messiah to bring consolation to Israel (Luke 2:25; cf. Isaiah 40:1-2), it was a theophanic joy to see and hold the long-awaited Messiah manifesting in his arms. As the Holy Spirit had revealed that he would see the Messiah during his lifetime (Luke 2:26), witnessing the very presence of the Messiah, held in his arms, fulfilled Simeon’s life with a salvific hope. Thus, to him, there was no more waiting for the Messiah. Out of relief and contentment, Simeon said, " Nunc dimittis servum tuum, Domine”( Now, Master, you may let your servant go)(Luke 2:29a). From these words of Simeon in vulgate Latin, his canticle (Luke 2:29-32) is titled “Nunc Dimittis” (Now Dismiss). 

He sees Jesus not only for consolation of Israel (Luke 2:25; cf. Isaiah 40:1-2) but also salvation for all peoples (Luke 2:30-31; cf. Isaiah 52:10; cf. Psalm 67:8; 98:3). In addition, Simeon also foresaw baby Jesus as the Messiah as a light of revelation also to te Gentiles and glory for the Israelites (Luke 2:32). Indeed, while he was a newborn baby, Jesus was already a light to the Gentiles, guiding the Magi from the east to where he was manifested (Matthew 2:1-11). And, he identifies himself as the light of the world (John 8:12), as well as, a great light over the land of gloom to bring abundant joy as a Davidic King (Isaiah 9:1-6).

To Mary, Simeon said:

Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted and you yourself a sword will pierce so that the thoughts of many hearts may be revealed (Luke 2:34-35).

Simeon foresaw Jesus’ Messianic role as bringing judgermen to sort those who are saved and those who are condemned, saying “the fall and rise of many in Israel” (Luke 2:34; cf. Luke 12:51; Isaiah 8:14; John 9:39; Romans 9:33; 1 Corinthians 1:23; 1 Peter 2:7-8). He also saw Jesus as a contradicted sign (Luke 2:35), as he would defy a Messianic expectation of many (e.g. Luke 23:39). Because of this, many would not see Jesus as the Messiah but rather a blasphemous lunatic (Matthew 26:55-68), resulting in his crucifixion (Matthew 27:1-56). And seeing her firstborn son being tortured and executed by crucifixion, Mary would suffer as a sword piercing her heart. This insight of Simeon by seeing baby Jesus in the Temple is reflected in the First Reading (Malachi 3:1-4).

Though the consecrated Jesus would bring great suffering to his mother, Mary, the thoughts of many hearts may be revealed (Luke 2:35). “The thoughts of many hearts” can refer to the wickedness people keep in their hearts.  Even it is hidden in hearts, people’s wickedness shall be revealed, as it is in God’s will (i.e. Jeremiah 13:26). In fact, Jesus exposed hypocrisy of the Pharisees and the Scribes publicly and anathematizingly (Matthew 15:1-9; 23:1-36). “The thoughts of many hearts” may also suggest that many would be awaken to the Messianic truth in him and go through conversion of their hearts so that they would be drawn to him (i.e. John 12:32). It is because we are created in God’s Triune image (Genesis 1:26-27). By coming to us, being incarnated in the human flesh of Jesus (John 1:1, 14; Luke 1:30-33, 35; 2:7), the Messiah (Christ), the firstborn of all creation, has become the visible image of the invisible God (Colossians 1:15; cf. Psalm 89:28; 2 Corinthians 4:4). This reminds us that our hearts’ deep desire is to seek him (Isaiah 55:6-7; Colossians 3:1) to be one with him (i.e. John 14:20; 17:20-23). For those who turn to Him, God can make our hearts fit for His covenant (i.e. Ezekiel 11:19; 36:26; Jeremiah 31:33; Hebrews 8:10) so that our hearts do not harbor evil. Then, the Messiah (Christ) can dwell in our hearts (Ephesians 3:17) and our faith in him reaches to the depth of our hearts (i.e. Romans 10:10-17). When this is revealed, the Messiah can be revealed through our loving and faithful hearts. 

Then, we recognize that he is our Abrahamic brother, and love him, for he has saved us from sin by suffering and dying in our place to atone with God, grieving Mary deeply, out of his love for us and his faithfulness to the Father, making us capable to be refined through our trials. And this is reflected in the Second Reading (Hebrew 2:14-18) in connection to the First Reading (Malachi 3:1-4) and the Gospel Reading (Luke 2:22-40), especially in Simeon’s prophecy (Luke 2:29-32, 34-35).

The Presentation of the Lord, therefore, expresses the Holy Family's gratefulness to God for redeeming His firstborn nation, Israel, from the slavery in Egypt, as consecrating the firtborn son of Mary and Joseph. And as Simeon prophesized, this firstborn son of the Holy Family, the firstborn of all creation, is to be sacrified to redeem us from the enslavement of sin so that the hearts of those who are saved are revealed. And it is Christ dwelling in our hearts, as we are one with him, as Abragamic brothers and sisters with him. But for this, Mary's heart has to be pierced with grief. Indeed, the Presentation of the Lord foreshadows the Cross of the Lord for our redemption to be one with him. 

Proclamation of Jubilee to the Assembly - Third Sunday in Ordinary Time, Cycle C

The Gospel Reading of the Third Sunday in Ordinary Time on Cycle C, Luke 1:1-4; 4:14-21, comes with three parts: the preface to Luke’s Gospel (Luke 1:1-4) and the narrative of the initiation of Jesus’ ministry in Galilee (Luke 4:14-15), and Jesus’ proclaiming the fulfillment of Isaiah’s prophecy on the jubilee brought by the Christ, indicating himself as the Christ (Luke 4:16-21).

In the preface (Luke 1:1-4), Luke tells that his Gospel was crafted upon thorough and careful research on Christ and his disciples. His two main sources are believed to be Mark’s Gospel and Quelle (Q source), which is a collection of Jesus’ sayings. In addition, Luke also learned about Jesus and his disciples through Paul, as he was his companion (i.e. Luke 16:10). Furthermore, given the fact that Luke gives far more details about Mary than other Gospel writers, it is believed that he met and interviewed Mary, bringing her view on her Son, Jesus, and his disciples, when Paul and he were in Jerusalem, between Paul’s second and third mission journeys. And he dedicates his Gospel to most excellent Theophilus (Luke 1:3). 

Who is Theophilus?

Some believe that he is a certain high-ranking Roman official. Others believe that he represents those who are considered to be friends of God, loving His Word. If you love God and love His Word, then, this Gospel is certainly dedicated to you. 

In order to appreciate the second and the third parts of the Gospel Reading (Luke 1:14-15, 16-21), we first need to review what Jesus was doing before reading from the scroll of the prophet Isaiah in the synagogue in Nazareth.

Jesus was in Judea, when he was baptized by John the Baptist (Luke 3:21-22) and fasted for 40 days and was tempted by the devil (Luke 4:1-13). After this, he returned to Galilee to kick off his public ministry in the power of the Holy Spirit (Luke 4:14a). As he taught in the area synagogues, people praised him, while the news of his presence spread throughout Galilee (Luke 4:14b-15).

Then, Jesus came to his hometown, Nazareth, and came into the synagogue on the sabbath day and read from the scroll of the prophet Isaiah, as handed by the synagogue attendant (Luke 4:16-17). And he read:

The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives and recovery of sight to the blind, to let the oppressed go free, and to proclaim a year acceptable to the Lord (Luke 4:18-19).

The passage cited by Jesus was:

The spirit of the Lord God is upon me, because the Lord has anointed me; He has sent me to bring good news to the afflicted, to bind up the brokenhearted, to proclaim liberty to the captives, release to the prisoners, to announce a year of favor from the Lord (Isaiah 61:1-2a).

Upon reading, Jesus proclaimed:

Today this scripture passage is fulfilled in your hearing (Luke 4:21).

As he began his ministry, by citing the passage from Isaiah 61:1-2a and declaring its fulfillment, Jesus publicly identified himself as the anointed one, namely, the Christ (Messiah), to the Good News (Gospel) to the עֲנָוִ֗ים (anawim), who are the poor, the afflicted, the meek, to proclaim liberty to the captives, to free the oppressed, to heal those who are struggling with disorders. 

The Spirit of the Lord, namely, the Holy Spirit, was upon Jesus, as the Holy Spirit descended upon him in a bodily form like a dove, when he was baptized and praying (Luke 3:21-22). Peter explains that this was how Jesus was anointed with the Holy Spirit:

You know the word that he sent to the Israelites as he proclaimed peace through Jesus Christ, who is Lord of all, what has happened all over Judea, beginning in Galilee after the baptism that John preached, how God anointed Jesus of Nazareth with the Holy Spirit and power. He went about doing good and healing all those oppressed by the devil, for God was with him (Acts 10:36-38).

Therefore, the one with the Holy Spirit is, because he is anointed with the Holy Spirit by Yahweh is Jesus. Now he has come to the synagogue in Nazareth, to start fulfilling the prophecy on the Christ (Messiah), who is with the Holy Spirit as anointed by Yahweh with the Holy Spirit, to bring the Good News, liberty and freedom, and healing, to the world. This marks the initiation of unfolding salvation by the Christ (Messiah) and the proclamation of a year acceptable to the Lord (a year of favor from the Lord and a day of vindication by God). And the proclamation of a year acceptable to the Lord, a year of favor from the Lord, by Jesus (Luke 4:19; Isaiah 61:2a) is the announcement of a special jubilee. In this jubilee, Jesus’ salvific ministry, characterized with the proclamation of the Good News, bringing freedom, liberty, and healing, begins to unfold.

For the Israelites, a jubilee year follows the seventh sabbath year, namely, comes in every 50 years (Leviticus 25:1-12). The word “jubilee” comes from the Hebrew word, “יובל(yobel)”, which has a connotation to announcement by blowing a trumpet (lamb’s horn), for “yobel” is related to “yabel”, which means lamb’s horn trumpet. Derived from the Hebrew word, “yobel”, jubilee in Greek is Ἰωβήλ(lobel), and in Latin is jubilaeus. Because the world “jubilee” is derived from the Hebrew word, “yobel”, it does not share the same etymological roots with the word, “jubilation”, as it is dived from the Latin word, “jubilation”, which means “rejoicing”. Nevertheless, jubilee is an occasion of rejoicing as it is a period of resetting our lives in our relation to God through reconciliation, recovering lost freedom/liberty, returning to the ancestors’ land and families, recovering sold lands, through God’s providence (Leviticus 25:8-55).

Ever since the fall of Adam and Eve, we have lost the original freedom upon losing Eden (Genesis 3:1-24) and become enslaved by sins. This has resulted in disordered Creation, evil-infested world. To recover the original order in Creation, the original innocence of humanity, through salvation, God sent His Son out of His love for us (John 3:16; 1 John 4:9), incarnated to let him dwell among us (John 1:14) in the human flesh of Jesus through Mary’s womb, by the power of the Holy Spirit (Luke 1:30-33, 35).

Mary gave birth to the incarnated Christ, Jesus, in Bethlehem (Luke 2:1-7). On the day of his nativity, the angel of the Lord announced to the shepherds the birth of the Christ (Messiah), and they glorified and praised God for the birth of the incarnated Christ (Luke 2:8-20). Simeon recognized him as the Christ (Messiah) when Jesus was merely 40-day-old baby, dedicated to the Lord in the Temple (Luke 2:25-35). The Magi from the east, though they were Gentiles, saw him as the newborn divine king of the Jews to be sacrificed (Matthew 2:1-11). Then, when he was about 30, Jesus, the incarnated Christ, made public appearance, when John the Baptist was baptizing those who repented and desire to prepare themselves for the coming of Christ, and let John baptize him, to initiate his salvific ministry (Luke 3:1-23).

Now, in his hometown, Nazareth, Jesus publicly proclaimed a very special jubilee to bring the Good News, to freedom and liberty, and to healing (Luke 4:16-19; cf. Isaiah 61:1-2a), leading to humanity’s reconciliation with God, restoration of the original order of the Creation, including the original wholeness and purity of the humans, to be consummated with the redemption into our true home, New Jerusalem, as the bride of Christ (Revelation 19:6-22:5). However, for this salvific jubilee to complete, Jesus has to sacrifice for our atonement with God (i.e. Galatians 1:4; John 4:10; 2:2; 1 Peter 3:18), fulfilling Isaiah’s fourth servant song (Isaiah 52:13-53:12). It started with Jesus’ proclamation of the fulfilment of Isaiah’s prophecy of the Christ to bring the Good News, liberty/freedom, and healing, for a jubilee (Luke 4:16-21; cf. Isaiah 61:1-2a).

There is a sense of jubilee also in the First Reading (Nehemiah 8:2-4a, 5-6, 8-10), especially through these words of Ezra the priest-scribe:

Today is holy to the Lord your God. Do not lament, do not weep!  

Go, eat rich foods and drink sweet drinks, and allot portions to those who had nothing prepared; for today is holy to our Lord. Do not be saddened this day, for rejoicing in the Lord is your strength! (Nehemiah 8:9-10).

Ezra proclaimed these words, upon reading and interpreting the Torah (Law) to the assembly, blessing the Lord and the people in the assembly, in front of the Water Gate in Jerusalem. They were very attentive as Ezra read and explained the Law.

Sin of Judah led to the destruction of Jerusalem and its Temple, resulting in the Babylonian exile (i.e. 2 Chronicles 36:15-21). But, God gave the captives in the Babylonian exile freedom to return to Jerusalem (i.e. 2 Chronicles 36:22-23). While Ezra led the second wave of the returnees, after the first wave, led by Zerrubbabel, Nehemiah led the third wave of returnees. 

Though the Temple’s restoration was not yet completed, Ezra began his ministry by reading and interpreting the Law to those who were eager to commit to the Law, upon the return of the third wave of the returnees from Babylon. 

Ezra and his assembly realized that the Law was essential not to sin and provoke God’s wrath. Recognizing their enthusiastic readiness to make a fresh start of the post-exilic life in Jerusalem, Ezra proclaimed a jubilee – as a renewal, reconciliation, and restoration. They were no longer in captivity but in freedom, as God redeemed them. Therefore, it was a jubilant occasion to proclaim a jubilee and feast on rich foods, as Ezra directed his assembly. 

There is in juxtaposition between the passages from the Gospel Reading (Luke 4:14-21), Jesus reading from the scroll of Prophet Isaiah, announcing its fulfillment and proclaiming a salvific jubilee, as he just started his ministry, and the First Reading (Nehemiah 8:2-4a, 5-6, 8-10), Ezra reading and interpreting the Law and proclaiming a post-exilic jubilee. 

A common denominator between these readings is a theme of the Second Reading (1 Corinthians 12:12-30), in which Paul addresses ecclesiology. In this, he defines the Church as one body of Christ, composed of many functioning parts. But these parts are diverse as they were different in sizes and functions. There is no “equality”. Paul argues that if they were all “equal”, then, they would not make a body. The differences do not mean which are superior and while were inferior. In Greek, the Church is Εκκλησία(Ekklesia), which means an assembly of people, an assembly of many parts. 

Jesus read the Word from the scroll of Isaiah to the assembly in the synagogue and proclaimed a jubilee. Ezra read the Word from the Law (Torah) to the attentive assembly in front of the Water Gate in Jerusalem and proclaimed a jubilee. 

In conclusion, besides the Holy Spirit, it is the Word of God that bring us together as one Church (Ekklesia), as one body of Christ with many different parts endowed with many gifts. This way, we can rejoice over a jubilee together as one body of Christ. And a jubilee is proclaimed through words, rather than a ram’s horn trumpet, as we move into the era of the New Covenant. 

In the Roman Catholic Church, the year 2025 is the year of jubilee of hope, as People Francis has proclaimed it by his bull of indiction, “Spes Non Confundit”, which means, “faith does not disappoint”(Romans 5:5). Let us reset our lives joyfully so that we are in better terms with God. 

First Sign of Jesus - Water from Cleansing Water Jars Turning into the Choice Wine Second Sunday in Ordinary Time, Cycle C

The First Reading (Isaiah 62:1-5) signals a game change to the Babylonian oppressive dominance, which resulted in the destruction of Jerusalem and the exile of the surviving Israelites in Babylon. Thus God announces His intention for action to vindicate His beloved Jerusalem, namely, to bring the remnant Jerusalem habitants back to Jerusalem from their Babylonian captivity. God’s action for Jerusalem’s vindication shall draw attention from all nations, as it renew her by His love, which shall treat her as a royal dignity. Furthermore, God’s renewal of the post-exilic Jerusalem is, in essence, intimate love, comparable to matrimony.

For Christians, this is more than God’s post-exilic vindication (justification) of His beloved Jerusalem but it is, indeed, God’s proclamation to take His action to save us from the captivity of sins. We, as God’s beloved children (Romans 8:13; 1 John 3:2), are collectively “post-exilic Jerusalem” to be justified. For this, God the Father sent His only begotten Son so that we may be saved to enjoy eternal life (John 3:16; 1 John 4:9-10) by incarnating him, Theos-Logos, to let him dwell among us (John 1:1, 14), by the power of the Holy Spirit in Mary’s womb (Luke 1:30-33, 35). And Mary gave birth to the incarnated Christ the Son of God in Bethlehem (Luke 2:1-7; cf. John 7:42; cf. Micah 5:1), where David was born (1 Samuel 16:1-13), so that God’s covenant with David for the Christ to be the eternal Davidic King (2 Samuel 7: 11-16 ) is fulfilled. For the first 30 years of his life, the Christ the Son of God was not recognized publically – until he came to John the Baptist to be baptized (Luke 3:21-23), though the Magi, who were Gentiles, paid homage to him when he was still a newborn baby, recognizing him as the Messianic King to be sacrificed by the Magi during his infancy (Matthew 2:1-11).

Upon hid baptism, the incarnated Christ, Jesus, began his ministry (Luke 3:21-23) for our vindication so that we may be worthy to be his bride (Revelation 19:6-9; 21:2; cf. Ephesians 5:21-33). The ultimate purpose of God’s action to vindicate us is not only to free us from the grip of sins but to turn us, as the Church, as the new post-exilic Jerusalem, into the bride of Christ (Revelation 19:6-9; 21:1; cf. Isaiah 62:5).

According to John, Jesus performed seven signs of his divine supernatural power to show that he came to save and justify us. These signs are: Turning water into wine during wedding banquet in Cana (John 2:1-12); Saving royal official’s son from near-death condition in Cana (John 4:46-54); Healing a man with long-term illness at the Bethesda pool (John 5:1-11); Feeding of at least the 5,000 out of five loaves and two fish (John 6:1-15); Walking on water in the sea of Galilee (John 6:16-21); Healing a man born blind (John 9:1-12); Resurrecting Lazarus from the dead (John 11:38-44). In the Gospel Reading (John 2:1-11), we see how Jesus performed his first sign during the wedding banquet in Cana. 

It took place on the third day (John 2:1) upon recruiting Philip and Nathaniel (John 1:43-51). Jesus, his mother, Mary, and his disciples were invited to a wedding (John 2:1-2). During the banquet, Mary noticed that wine was getting short and notified Jesus (John 2:3). To this Jesus responded:

Woman, how does your concern affect me? My hour has not yet come (John 2:4).

At first, this may give us an impression as if Jesus were indifferent to his mother’s concern about the wine running out. However, if he were truly unconcerned about her what Mary cared about, then Mary would not say to the servers:

Do whatever he tells you (John 2:5).

And he would not do anything, 

In fact, the expression, “Τί ἐμοὶ καὶ σοί, γύναι; οὔπω ἥκει ἡ ὥρα μου”, translated as, “How does your concern affect me? My hour has not yet come”, is not meant to be taken literally, for it is rather a word play in the Greco-Roman culture of that time. Therefore, it is not that Jesus was being disrespectful to his mother or belittling her concern. The true rhetoric of this phrase of Jesus is more like this: How does your concern affect me? Yes, it is also my concern, because you are my mother, though it is not time yet to reveal my divine supernatural power. 

Some may wonder why Jesus called Mary “woman”, because it sounds somewhat less intimate. They may think that Jesus was not emotionally so close to his mother. However, it is not the case. The Greek word used for “woman”(John 2:4) is γύναι (gynai). It’s corresponding Hebrew word is אִשָּׁה (ishah). In Jesus’ time, these words were used to call any woman with respect and affection. By calling his mother, “woman”, Jesus was calling Mary, “my dear lady”. It sounds formal and classy in expressing affectionate respect to his mother. 

Another aspect of Jesus calling his mother, Mary, “woman”, suggests that Mary is the New Eve, as Adam called his wife, Eve, “woman”(Genesis 2:23). Then, upon Eve’s fall, God called the New Eve, “woman”(Genesis 3:15), pointing to the enmity between Satan and Mary (Revelation 12:1-17). 

Mary certainly appreciated Jesus’ respect and concern. That is why she directed the servants to what he tells. 

Then, Jesus instructed to fill six large stone water jars to their brims and draw some and bring it to the headwaiter (John 2:6-8). Voila! The water turned into the choice wine when the headwaiter tasted, though the servant who drew from one of the water jars and brought it to the headwaiter, thought it was water (John 2:9). 

Both the form and the substance of water changed when the headwaiter tasted what was thought to be water drawn from a brimful stone water jar. In a way, this is like transubstantiation of bread into the living flesh of Christ and wine into the blood of Christ by the power of the Holy Spirit through Epiklesis during the consecration at Mass. However, in the case of transubstantiation, the form per se does not change. 

Another interesting aspect of this is that the water came from water jars for ceremonial cleansing. 

The water drawn from ceremonial cleansing water jars turned into wine. And wine is transubstantiated into the blood of Christ, not only to give us eternal life and to remain in him, as he in us (John 6:53-56) but also to cleanse us (Hebrews 7:14; 9:14;1 John 1:7; Revelation 5:9; 12:11). Therefore, it was not just wine, though those who were at the wedding banquet only tasted it as wine to keep their joy seamless. 

The first sign performed by Jesus somewhat earlier than God’s original plan, on which Jesus would reveal his divine power through signs, as it was prompted by Mary. This indicates the fact that the mother of Christ has significant influence on him. This points to the fact that she is גְּבִירָה (gebirah), the mother of a king serving as his queen in the Davidic royal family (i.e. 1 Kings 2:20). Knowing this, Jesus called her with respect and affection by using the word “ γύναι (gynai)/ אִשָּׁה (ishah) “(John 2:4). 

Because it was ahead of God’s schedule, this sign was not noticed by anyone in the scene – except Mary. Nevertheless, this sign saved the wedding from turning into a fiasco as wine never ran out, thanks to the team work of Mary, Jesus, and the servers. Saving a wedding, as represented by Jesus’ first sign of turning water into wine, signifies that God’s will to vindicate us to become the bride of His Son, the Christ, cannot be compromised. And it is not just God working alone but we are also called to work in God’s team. For this reason, as reflected in the Second Reading (1 Corinthians 12:4-11), through the Holy Spirit, God has endowed us with many various gifts, so that we can cooperate God’s will to make our wedding with Christ through many different works according to gifts given to us. 

Twofold Meaning of the Baptism of the Lord: To Set Baptism for Sacrament and To Initiate His Salvific Ministry

Feast of the Baptism of the Lord marks the conclusion of Christmastide on the liturgical calendar. From the Solemnity of the Nativity of the Lord on, we have reflected on the growth of the incarnated Christ, Jesus, from his birth in Bethlehem to his adulthood to be baptized by John the Baptist throughout Christmastide. 

During Christmastide, we reflected on the Holy Family of Jesus, Mary, and Joseph, to better understand the family context in which Jesus grew up. We see how Joseph protected baby Jesus from Herod’s massacre (Matthew 2:13-15, 19-23, Cycle A), how Mary and Joseph dedicated baby Jesus to God in the Temple after Mary’s postpartum purification period (Luke 2:22-40, Cycle B), and how Jesus spoke the primacy of God in the family when Mary and Joseph found him in the Temple (Luke 2:41-52, Cycle C).

We also honored Mary as the Mother of God (Θεοτόκος:Theotokos – bearer of God, one who gives birth to God) on the Octave Day of Christmas, envisioning Mary and Joseph giving a blessing (to their newborn son, in circumcising him (בְּרִית מִילָה – brit milah) (Genesis 17:12; Leviticus 12:3) and giving him the name, “Jesus” (Luke 2:21), also reflecting on Mary’s contemplative nature upon what has been seen and said about Jesus (Luke 2:16-20).

Then, we celebrated Epiphany of the Lord, manifestation of the incarnated Christ to Gentiles, represented by the Magi from the east, pointing to Christ’s glorious power seen by all nation (Matthew 2:1-12). And this sets the tone for Christ’s public appearance to begin his ministry, which is passed on to his disciples upon his ascension, following his death and resurrection, formalized on Pentecost. 

As we recall from the Second Sunday of Advent, John the Baptist was preparing people for the appearance of Christ, calling them to repent and baptizing them for repentance.  John was guiding them to start a new life with a clean heart when Christ comes and heralding the Good News of Christ. This is reflected in the second option of the First Reading (Isaiah 40:1-5, 9-11).

While John the Baptist continued to preach penance and baptize those with contrition, their expectation for the coming of Christ grew and wondered if John could be the Christ (Luke 3:15). To this, John clarified that he was not the Christ and described the Christ as the one who is mightier than him coming to baptize with the Holy Spirit and fire (Luke 3:16). 

For him to bring baptism with the Holy Spirit, Christ sanctified water of baptism by submitting to be baptized by John the Baptist, as St. Maximus of Turin. Upon this sanctification to set for the Sacrament of Baptism for us, the Father spoke from heaven and the Holy Spirit descended when Jesus was praying upon his baptism (Luke 3:21-22). And baptism formally became sacramental for us to initiate our Christian life and officially instituted when Jesus commissioned the disciples shortly before his ascension (Matthew 28:19). 

The baptism of the Holy Spirit brought by Jesus (Luke 3:16) also refers to the descent of the Holy Spirit upon the disciples on Pentecost (Acts 1:5; 2:1-4). As the Holy Spirit is power (Acts 1:8), baptism of the Holy Spirit empowers us. It means, being submerged (baptized) with the descending Holy Spirit, as the disciples were on Pentecost to give birth to the one holy catholic (universal) apostolic Church (Acts 2:1-4), fills us with the Holy Spirit and various gifts of the Holy Spirit. This fact is reflected in the Sacrament of Confirmation as this completes the Sacraments of Christian Initiation, which starts with the Sacrament of Baptism and nourished with the Sacrament of the Eucharist. The Catechism of the Catholic Church (1285) says:

Baptism, the Eucharist, and the sacrament of Confirmation together constitute the "sacraments of Christian initiation," whose unity must be safeguarded. It must be explained to the faithful that the reception of the sacrament of Confirmation is necessary for the completion of baptismal grace. For "by the sacrament of Confirmation, the baptized are more perfectly bound to the Church and are enriched with a special strength of the Holy Spirit. Hence they are, as true witnesses of Christ, more strictly obliged to spread and defend the faith by word and deed."

In addition to the baptism with the Holy Spirit by Christ, John the Baptist also tells that Christ will bring the baptism with fire (Luke 3:16). This type of baptism rather refers to the judgement that he is going to bring, separating only the pure to enter his Kingdom from those who are not (i.e. Luke 3:17; cf. Malachi 3:2-3). This may also mean purifying fire to make sure that we are saved and redeemed in his Kingdom (i.e. Numbers 31:23; Isaiah 1:24-24; Zechariah 13:9; Malachi 3:2-3; 1 Peter 1:7). In this regard, we can receive baptism of fire in purgatory as a sure preparation to go to heaven. 

Jesus is the incarnated God, therefore, he has no sin. This may makes us wonder why Jesus came and submit himself to John the Baptist to be baptized among sinners with contrition. In fact, as aforementioned, and addressed by St. Maximus of Turin, it is to sanctify baptism. He addressed this in his homily (Sermon 13 B, Sequel to the First Sermon on Epiphany (Theophany), which refers to the Baptism of the Lord:

Although it had been harsh and cold, the water is purged and endowed with the Warmth of the Lord’s Blessing, so that what had removed material stains a little before now cleanses the spiritual stains of souls. Nor should we be surprised that we speak of water, which is something of bodily substance, as cleansing the soul. There is no doubt that it comes and penetrates into all that is secret in the conscience. For although it is already subtle and fine, yet, having become even more subtle by Christ’s Blessing, it passes through the hidden tissues of life to the recesses of the soul like a spiritual dew. For the current of blessings is more subtle than the flow of waters. Hence we have also said that in the Baptism of the Saviour the Blessing which flowed down like a spiritual stream touched the outpouring of every flood and the course of every stream. When Christ stood in the Jordan the flood of waters moved wondrously, but the Flood of Blessings also Flowed. In the one the river’s stream was borne more violently, while in the other the Most Pure Font of the Saviour diffused itself. And in a certain wonderful way the consecration of that Baptism went back to the source of the Jordan, and the Flow of the Blessings was carried in the opposite direction to the flow of the waters, which is the reason, I think, that David said: “The Jordan is turned back.”  For in the Baptism of Christ it was not the waters of the Jordan that urned back but the Grace of the Sacrament, and it returned to the source of its own being in Blessing rather than in substance, inasmuch as the Grace of Consecration was dispersed to every stream, it may be seen that its own onrush was called back to the beginning of its flow.

This is why the baptism became the first Sacrament of Christian Initiation. 

Also for Jesus, his Baptism means the initiation of his public ministry. After his Baptism, led by the Holy Spirit, he spent 40 days in the wilderness to be tested by Satan’s temptations (Luke 4:1-13), and began his ministry in Galilee (Luke 4:14-15; Acts 10:37-39). This is reflected in the first option of the First Reading (Isaiah 42:1-4, 6-7), as it reflects that Jesus came to serve the Father’s will for our salvific benefits, through the new covenant (v.6). And this new covenant is established in the Sacrament of the Eucharist (i.e. Luke 22:20). So there is a parallel between Christ’s initiation of his ministry upon his Baptism and our initiation of Christian Life through the Sacrament of Baptism, which was made possible through Christ’s Baptism, as addressed by St. Maximus of Turin.

As the second option of the Second Reading (Titus 2:11-14; 3:4-7) reflects, the Baptism of the Lord, as a theophany, means the grace of God appearing. And we will prepare ourselves for his second coming with blessed hope – to be baptized with fire, to be pure for redemption into his Kingdom. 

The Epiphany of the Lord – Christ the Light Manifesting above Israel Cannot be Overcome by Darkness of Evil

The Gospel Reading of the Epiphany of the Lord (Matthew 2:1-12) describes the Magi’s homage to the incarnated Christ, whom they recognized as the newborn king of the Jews (v.2). 

The Magi were not Jew. They were Gentiles, probably Persian. They were believed to be scholars of Zoroastrian astrology. 

Through their study of stars in the sky, the Magi saw a star rising above the area of Jerusalem and realized it was the star of the Christ, signaling his birth, prompting their homage to him (v.2). 

This makes us wonder if the Magi were aware of these prophetic words of Balaam in his fourth oracle:

The oracle of Balaam, son of Beor, the oracle of the man whose eye is true, the oracle of one who hears what God says, and knows what the Most High knows, of one who sees what the Almighty sees, in rapture and with eyes unveiled. I see him, though not now; I observe him, though not near: A star shall advance from Jacob, and a scepter shall rise from Israel, that will crush the brows of Moab, and the skull of all the Sethites, Edom will be dispossessed, and no survivor is left in Seir. Israel will act boldly, and Jacob will rule his foes (Numbers 24:15-19).

Balaam was a wicked Ammonite prophet, who served Balak, Moabite king, who asked him to curse Israel (Numbers 22:2-40). Though he was not righteous and pagan, Balaam was able to hear God of Israel. As a result, Balaam ended up blessing Israel through his four oracles, contrary to Balak’s expectation (Numbers 22:41-24:25). 

Balaam heard God of Israel and foresaw what Magi saw, a star advancing from Israel (Jacob), and this star is with the rising scepter (Numbers 24:17; cf. Matthew 2:2).  Balaam’s oracle makes it clear about the rising of a extremely powerful king of Israel to crush its enemies, about 1,400 years, before the Magi seeing this star from the east. 

Journeying westward from the east (probably Persia), the Magi inquired Herod the Great about the newborn king of the Jews, as Herod was the ruler of the Jews of Judea, under the Roman rule. Hearing “the newborn king of the Jews”, Herod and the rest of Jerusalem was highly alarmed (Matthew 2:3), as he was the king of the Jews at that time. He had to find out about “the newborn king of the Jews”, as a prospect of another king of the Jews was rather a threat to him. So he inquired the chief priests and scribes where the Messiah (Christ) was to be born (Matthew 2:4). And they pointed to these words of Malachi (Matthew 2:5-6):

But you, Bethlehem-Ephrathaha least among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel; Whose origin is from of old, from ancient times (Malachi 5:1).

Then, Herod began his plot to eliminate “the newborn king of the Jews” secretly, first, by trying to gain credible information about the star and whereabouts of the newborn king, while pretending as if he would also pay homage to him (Matthew 2:7-8). After this, having overjoyed for seeing the star that they had seen from the east at its rising, again, they were guided by the star to where baby Jesus was with Mary, offering him the gifts: gold, frankincense, and myrrh (Matthew 2:9-11). These gifts presented by the Magi indicate their knowledge of newborn Jesus was more than the newborn king of the Jews, as frankincense symbolizes the divinity of Jesus (cf. Exodus 30:34-37), and myrrh implicates the death of Jesus (i.e. John 19:38-40; cf. John 12:1-11), while gold was to honor Jesus as the king (cf. 1 Kings 10:10-18).

Upon their homage to the incarnated Christ (Messiah), the Magi did not return to Herod but took a different route home, as warned in their dream (Matthew 2:12).

In this Gospel episode, there is a clear contrast between the light of God and the darkness of evil. 

The star that the Magi saw in the west sky (direction of Israel from the east) is the light of Christ, who is the light of the world (John 8:12; 9:5). And they overjoyed when they saw this star again. The Magi, though they were not Jew, sought and paid homage to the one that the star pointed, and he was baby Jesus, the newborn king not only of the Jews but of all nations. The Magi were the first Gentiles to recognize the birth of the Christ in Bethlehem through the rising star over Israel, which was first prophesized by Balaam, a Gentile. 

As opposed to this, Herod represents the darkness. He was extremely insecure and emotionally unstable ruler. Because of this, Herod was enraged to have found that he was fooled by the Magi, as they did not come back to him to tell where they saw the newborn king, and massacred all boys of age 2 and under in Bethlehem and its vicinity, in order to eliminate his rival king, the newborn king of the Jews (Matthew 2:16-18). These little boys are known as the Holy Innocents. While this took place, Jesus, the newborn king of the Jews, the newborn King of all nations, was taken with his mother, Mary, by Joseph to Egypt for safety, as the angel of the Lord warned him and ordered him to do so (Matthew 2:13-15). 

Herod’s bloody reaction to the news of the newborn king also foreshadows how the darkness of evil in the world killed the incarnated Christ, Jesus, charging him as “the king of the Jews”, setting up as a threat to Caesar, to let the Roman authority execute him (John 18:28-19:30). It was when the darkness covered Jerusalem (Matthew 27:45). 

But, the darkness of evil does not have the final word, because Christ the light (John 8:12; 9:5) cannot be overcome, and it is proven through the resurrection of the Christ, for the light of the Christ is also his eternal life. 

John wrote the Christ, light, and life:

All things came to be through him, and without him nothing came to be. What came to be through him was life, and this life was the light of the human race; the light shines in the darkness, and the darkness has not overcome it (John 1:3-5)

I came into the world as light, so that everyone who believes in me might not remain in darkness (John 12:46).

God gave us eternal life, and this life is in his Son. Whoever possesses the Son has life; whoever does not possess the Son of God does not have life (1 John 5:11-12).

And the contrast between the Magi and Herod, the light and the darkness, are reflected in these words of John

This is the verdict, that the light came into the world, but people preferred darkness to light, because their works were evil. For everyone who does wicked things hates the light and does not come toward the light, so that his works might not be exposed. But whoever lives the truth comes to the light, so that his works may be clearly seen as done in God (John 3:19-21).

What is significant about Epiphany is light, because Epiphany is about manifestation of the Christ to the eyes of the Gentiles. For us to see an object in manifestation, there has to be light. This is simple physics. In fact,  the word, “epiphany” comes from the Greek word, “ἐπιφάνεια”(epiphaneia), which means “appearance” and “manifestation”. And its verb form is “ἐπιφαίνω” (epiphaino), which is composed of ἐπί (epi - upon) and φαίνω (phaino -to shine, to bring light). And φαίνω (phaino) is related to φῶς (phos), light. 

As the incarnated Christ was bo(rn, his presence first manifested to the Magi in the east through the light (φῶς (phos)) of the rising over (ἐπί (epi)) Israel. And they sought this light and found the Christ the King. They did not let the darkness, Herod, interfere their pilgrimage. They did not cooperate the darkness, Herod, either. 

The action of the Magi is reflected in the First Reading (Isaiah 60:1-6), as they rose to the rising star shining above Israel for their pilgrimage to offer their gifts to the Christ the light, as Queen Sheba paid her homage to Solomon with her gifts to him (1 Kings 10:1-13). 

This passage from Isaiah 60 actually a post-exilic prophecy for the restored Jerusalem, where the Lord resides, will enjoy homages by all nations and those who come to bring gifts to Him in Jerusalem are radiant with joy and His light. In Jerusalem, the Mount Zion, there is the House of the Lord, to which all nations are streaming (Isaiah 2:2). 

The Magi’s homage to newborn Jesus took place in light of this post-exilic prophecy of restored Jerusalem. But, it rather implicates Christ’s prophecy that all people are drawn to him as he ascends from the earth (John 12:32). 

This is reflected in the refrain of the Responsorial Psalm:

All nations on earth shall fall prostrate before you, O Lord (Psalm 72:11).

The Second Reading (Ephesians 3:2-3a, 5-6) reflects that the Epiphany, as visible manifestation of the Christ to the Gentiles, a revelation of the mystery of Christ, so that all peoples of all nations stream to him, paying homage, bringing their gifts as stewards of God’s grace. 

After all, the Epiphany of the Lord is about Christ manifesting in visible light of the star shining over Israel, seen by the Magi, who were Gentiles, and this light of Christ cannot be overcome by the darkness of evil of Herod. 

Christ has been incarnated and been born of Mary. Have you recognized this? Has Christ the light manifested to you and guided you to him? Then, as a steward of God’s grace, what are you going to bring to the newborn King for your homage to him?