The Case of Good Samaritan: Fulfilling the Law by Our Actions of Love- the Fifteenth Sunday in Ordinary Time, Cycle C

A theme of the Liturgy of the Word on the Fifteenth Sunday in Ordinary Time, Cycle C, is the Law. In particular, it is about acting according to the Law, as we interpret it correctly, in orde to fulfill it.

Through Moses’ words, the First Reading (Deuteronomy 30:10-14) reminds us that the Law of God is so close to us and involves in our daily life. It is not abstract and incomprehensive.  Rather it is, indeed, a fabric of our life so that we stay on the right path with God. However, some experts of the Law abuse it to justify their certain sinful and immoral behaviors. So Jesus rebuked them quite harshly (Luke 11:39-52).

The Law of God is not meant to be contained in our heads. Rather, it is to be inscribed in our hearts (Jeremiah 31:33; Hebrews 8:10; cf. Romans 2:15), and therefore it is to be carried out in our actions (Deuteronomy 30:14). Ultimately, the Law, as it is internalized in our conscience and serves as our moral intuition, is expressed through our actions of love toward God and neighbors. This is an important lesson from the Gospel Reading (Luke 10:25-37). Otherwise, we would commit abuses of the Law as the hypocrites did (e.g. Matthew 15:1-20//Mark 7:1-23).

In the Gospel Reading (Luke 10:25-37), a scholar of the law asked Jesus, “Teacher, what must I do to inherit eternal life?”, to test him (Luke 10:25). His motive was not sincere. It was like a wealthy official who asked Jesus the same question (Luke 18:18-23), because both the scholar of the law in Luke 10 and the rich official in Luke 18 asked Jesus a question on eternal life to justify themselves (Luke 10:29; 18:21).

In response to the scholar’s question, Jesus did not give a simple answer. Instead, he asked the scholar to find a reference in the Law (Torah) to inherit eternal life, saying:

What is written in the law? How do you read it? (Luke 10:26).

With the above question, Jesus is testing the scholar’s ability to read and interpret the Law. And the scholar cited two important commandments to answer his own question on eternal life: Deuteronomy 6:5 and Leviticus 19:18, saying:

You shall love the Lord, your God, with all your heart, with all your being, with all your strength, and with all your mind, and your neighbor as yourself (Luke 10:27).

Notice that this set of the commandments cited by the scholar of the Law does not say that loving God and a neighbor will entitle us to eternal life. However it is how he interprets these commandments to love. After all, he is an expert on the Law. He is confident in interpreting the Law. Though Jesus did not object, he did not simply affirm the scholar’s interpretation. So he commanded him not only to observe the Law as he interpreted but to live according to it for inheriting eternal life, saying:

You have answered correctly; do this and you will live (Luke 10:28).

An emphasis should be on “do this”, because the Law would not mean anything unless we “do” it. Interpreting the Law  is necessary but not sufficient for the purpose of it, for it must be observed in our daily actions. correctly.  That is why Moses also said this in regard to the Law:

It is something very near to you, in your mouth and in your heart, to do it (Deuteronomy 30:14).

The scholar of the Law could have promised Jesus to observe the commandments he cited to inherit eternal life, as commanded by Jesus, and go. However, he asked Jesus who his neighbor was to justify himself (Luke 10:29).

What does it mean that the scholar of the Law asking Jesus who his neighbor to love is for his self-justification?.

The scholar is certain that he already loves God, as commanded by Deuteronomy 6:5, which states, “You shall love the Lord, your God, with all your heart and with all your soul, and with all your strength. This is absolute. On the other hand, however, he seems to think, in regard to the other commandment to love his neighbor as if he or she were himself (Leviticus 19:18), “neighbor” is defined rather relatively. In this thinking, whomever he considers as his neighbor is a neighbor, according to this thinking of hi, to justify the way he loves his neighbor.

To such a faulty thinking, Jesus speaks a parable about a Samaritan traveler, a priest, a Levite, and a man beaten by robbers, in order to let him answer his own question (Luke 10:30-36). This parable is known as the Parable of the Good Samaritan, only found in Luke’s Gospel. The parable says that a man, who was traveling to Jericho from Jerusalem, fell into the hands of robbers. The man was beaten, robbed, and left naked and half-dead on the road. A priest, who was traveling from Jerusalem, saw this victim of robbery but passed by on the other side, Then, a Levite was also traveling on the road and saw the beaten naked and half-dead man on the road. He also passed by on the other side, just as the priest did. But when a Samaritan traveler came to the sight, he was moved with compassion and came to the victim. Then he performed emergency treatment on the victim’s wounds with oil and wine. After this, he took the victim to a nearby inn and further cared for him. Next day, he gave the innkeeper money and aske him to take care of the victim and promised the innkeeper to pay more if the coast of care exceeds the amount he gave when he returns.

Having spoken this parable, Jesus asked the scholar of the Law, “Which of these three, in your opinion, was neighbor to the robbers’ victim?”(Luke 10:36). “These three” refers to the priest, the Levite, and the Samaritan traveler. To this question, the scholar correctly answered that it is the Samaritan traveler.  Then, Jesus said to him:

Go and do likewise (Luke 10:37).

There is no doubt that the scholar’s knowledge and abilities to interpret the Law were excellent. However, Jesus knew that he was not able to fulfill the Law as God desires, even though he was in the position to teach the Law. To let him recognize this problem, Jesus applied what is known as Socratic method, instead of simply answering the scholar’s question to be tested by him and to let him get way with his self-justification.  Telling the parable is a part of Jesus’ application of Socratic method.

Seeing the scholar correctly identifying who the neighbor to the victim, Jesus commanded him to be like the Samaritan traveler, whom he identified as the victim’s neighbor, in observing the commandment to love his neighbor. In doing so, perhaps, Jesus hoped that the scholar of the Law would not be like the priest and the Levite in the parable, who could use the Law as an excuse for their refusal to help the victim.

Then, what commandment in the Law that can be cited to justify the uncompassionate response to the victim?  

Actually, there is no commandment in the Law to excuse their callousness to the victim, because he was not dead (i.e. Leviticus 2:1-3). And his bleeding and discharge were not likely to be applicable to the prohibition in Leviticus 15:19-33. Therefore, the priest and the Levites rather had no love for their neighbor.

Being baptized and confirmed Catholics, we do not ask who our God is. If the Law is inscribed in our hearts, we are able to observe it in our actions of love, as the Samaritan traveler did to the victim. In fact, by our actions of love to our neighbors, the Law is fulfilled (i.e. Romans 8:10; Galatians 5:14).

Our neighbors are anyone being created in the image of the Triune God (Genesis 1:26-27). They are not limited to those who are in need, though they are our neighbors in priority of our love to fulfill the Law.  Everybody is a neighbor to everyone else, because we are many interrelated parts of one body of Christ, the Church (1 Corinthians 12:12-27). As reflected in the Second Reading (Colossians 1:15-20), we are not only neighbors to each other but also Christ’s neighbor, for he is the head (Colossians 1:18) and we are the rest of the body parts. We, together with all our neighbors, are created through him, the firstborn.Therefore, asking “Who are our neighbors” is just as ignorant as asking who is our Church and who is Christ.  Because Christ is also our neighbor, the head of the body, which we make up, loving our neighbors includes loving Christ (i.e. Matthew 25:34-36). If we fail to do this, we will forfeit eternal life (i.e. Matthew 25:37-46).

The Law is not found in the hearts of the self-righteous, who abuse the Law for self-justification,

The question that we must ask ourselves is:

Do we fulfill the Law by our daily actions of loving God and loving our neighbors?

It is a precondition that we know our neighbors are as we know God and the Church for us to fulfill the Law.

The Samaritan traveler, whom we call "Good Samaritan", is a good case study in regard to fulfilling the Law by way of our actions of love to God and our neighbors, 

The Most Sacred Heart of Jesus - the Redemptive Shepherd's Love - Cycle C

The Roman Catholic Church observes the Solemnity Of the Most Sacred Heart of Jesus on Friday of the week of the Solemnity of the Most Holy Body and Blood of Christ (Corpus Christi Sunday). This is because Jesus himself explicitly expressed his desire to have this solemn feast of his Sacred Heart on Friday of the Octave of the Solemnity of the Most Holy Body and Blood of Christ to St. Margaret Mary Alacoque in 1675. It makes sense to observe this Solemnity to honor and adore Jesus’ Sacred Heart on Friday during the Octave of the Solemnity of the Most Holy Body and Blood of Christ because the Sacred Heart of Jesus is a part of the Corpus Christi, the Body of Christ.

According to St. Margaret Mary Alacoque, to whom Jesus appeared five times, it is his desire to redeem those who have been deceived by Satan from their ways to eternal damnation.  So she wrote on July 2, 1674, upon Jesus’ second appearance to her:

My Divine Master revealed to me that it was His ardent desire to be known, loved, and honored by men, and His eager desire to draw them back from the road to perdition, along which Satan is driving them in countless numbers, that induced Him to manifest His Heart to men with all the treasures of love, mercy, grace, sanctification, and salvation that It contains.

On Cycle C, the First Reading (Ezekiel 34:11-16) and the Gospel Reading (Luke 15:3-7) reflect the redemptive nature of the Most Sacred Heart of Jesus in connection with God the righteous shepherd who find and bring home lost and scattered sheep with him so that they can be nourished. This is echoed in the Responsorial Psalm (Psalm 23:1-3a,3b-4,5,6).

Through deceptions and temptations, Satan distracts us from our way of salvation. As a result, we have become misled by him and put on a road to perdition. To this, those who were entrusted by God to care for us, God’s sheep, let Satan and his associates get away with their evil acts to steal God’s sheep into their way to destruction. To this, God expresses strong condemnation against Satan and his evil associates and useless shepherds. At the same time, God the Father vows to redeem these lost sheep by Himself. So, He has sent His begotten Son as the Good Shepherd (John 10:1-18), being hypostatic union with one another and  being consubstantial with each other (John 10:30), for the Son is in the Father and the Father in the Son (John 10:38).

Indeed, the above words of St. Margaret Mary Alacoque on the redemptive character of the Most Sacred Heart of Jesus reflects these passages:

Thus says the Lord God: Look! I am coming against these shepherds. I will take my sheep out of their hand and put a stop to their shepherding my flock, so that these shepherds will no longer pasture them. I will deliver my flock from their mouths so it will not become their food. For thus says the Lord God: Look! I myself will search for my sheep and examine them. As a shepherd examines his flock while he himself is among his scattered sheep, so will I examine my sheep. I will deliver them from every place where they were scattered on the day of dark clouds. I will lead them out from among the peoples and gather them from the lands; I will bring them back to their own country and pasture them upon the mountains of Israel, in the ravines and every inhabited place in the land. In good pastures I will pasture them; on the mountain heights of Israel will be their grazing land. There they will lie down on good grazing ground; in rich pastures they will be pastured on the mountains of Israel. I myself will pasture my sheep; I myself will give them rest—oracle of the Lord God. The lost I will search out, the strays I will bring back, the injured I will bind up, and the sick I will heal; but the sleek and the strong I will destroy. I will shepherd them in judgment (Ezekiel 34:10-16).

God the Shepherd comes to redeem us in the incarnated Christ, Jesus, the Good Shepherd (John 10:1-18) through his Most Sacred Heart. This was prophesized by Jereimah against “false shepherds” who can be Satan and his evil associates in disguise. So Jeremiah wrote on behalf of God:

Woe to the shepherds who destroy and scatter the flock of my pasture—oracle of the Lord. Therefore, thus says the Lord, the God of Israel, against the shepherds who shepherd my people: You have scattered my sheep and driven them away. You have not cared for them, but I will take care to punish your evil deeds. I myself will gather the remnant of my flock from all the lands to which I have banished them and bring them back to their folds; there they shall be fruitful and multiply. I will raise up shepherds for them who will shepherd them so that they need no longer fear or be terrified; none shall be missing—oracle of the Lord.  See, days are coming—oracle of the Lord— when I will raise up a righteous branch for David; As king he shall reign and govern wisely, he shall do what is just and right in the land. In his days Judah shall be saved, Israel shall dwell in security. This is the name to be given him: “The Lord our justice” (Jeremiah 23:1-6).

The Good Shepherd who comes to redeem us from a road to perdition, Jesus, is Davidic King (Luke 1:32-33; Romans 1:1-4; cf. Jeremiah 23:5; cf. 2 Samuel 7:12–16). And it is his Most Sacred Heart that comes to redeem the lost and scattered so that he can nourish and lead them to salvation and to his Kingdom.

The Second Reading (Romans 5:5b-11) reflects that redemptive nature of the Most Sacred Heart of Jesus, in an image of the Good Shepherd, represents God’s love. And these words of Paul reflect the redemptive love of God in the Most Sacred Heart of Jesus:

God proves his love for us in that while we were still sinners Christ died for us. How much more then, since we are now justified by his blood, will we be saved through him from the wrath. Indeed, if, while we were enemies, we were reconciled to God through the death of his Son, how much more, once reconciled, will we be saved by his life (Romans 5:8-10).

Indeed, Jesus himself spoke of his Most Sacred Heart as such redemptive love to St. Margaret Mary Alacoque during his fourth and final appearance to her in June, 1675:

Behold this Heart which has so loved men that It spared nothing, even going so far as to exhaust and consume Itself, to prove to them Its love. And in return I receive from the greater part of men nothing but ingratitude, by the contempt, irreverence, sacrileges and coldness with which they treat Me in this Sacrament of Love. But what is still more painful to Me is that even souls consecrated to Me are acting in this way. Therefore I ask of you that the first Friday after the octave of Corpus Christi be dedicated as a feast in honour of My Heart, and amends made to It in an Act of Reparation offered to It and by the reception of Holy Communion on that day, to atone for the outrages It has received during the time It has been exposed on the Altars. I promise you that My Heart will open wide and pour forth lavishly the influence of Its Divine love on all who will render and procure for It this honor.

In the Year C, we regard the Most Sacred Heart of Jesus as the redemptive love of God, who is the righteous shepherd to find and bring us to His fold from the danger of perdition, through His only begotten Son, the Good Shepherd and the eternal Davidic King.

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.

vs

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.