The weekday Mass First Readings for the last 2 weeks (33rd week and 34th week) of a liturgical year II (even number year) are taken from the Book of Revelation (Apocalypse). These readings are:
Revelation 1:1-4; 2:1-5 (Monday of the 33rd Week); Revelation 3:1-6, 14-22(Tuesday of the 33rd Week); Revelation 4:1-11(Wednesday of the 33rd Week); Revelation 5:1-10 (Thursday of the 33rd Week); Revelation 10:8-11(Friday of the 33rd Week); Revelation 11:4-12 (Saturday of the 33rd Week); Rev elation14:1-3, 4b-5 (Monday of the 34th Week); Revelation 14:14-19 (Tuesday of the 34th Week); Revelation 15:1-4 (Wednesday of the 34th Week); Rev elation18:1-2, 21-23; 19:1-3, 9a (Thursday of the 34th Week); Revelation 20:1-4, 11-21:2 (Friday of the 34th Week); Revelation 22:1-7 (Saturday of the 34th Week).
These series of readings give us series of apocalyptic visions leading to the triumphant return of Christ the King (Revelation 19:5-21), permanent destruction of Satan (Revelation 20:7-9) and establishment of the New Heaven and Earth (Revelation 21:1-22:5). It is because we can deepen our understanding of Jesus’ words on the end of age and his return, as he spoke to the disciples on the Mount Olives (Mark 13:3-37), from which the Gospel Reading of the 33rd Sunday in Ordinary Time, Cycle B, Mark 13:24-32, is drawn.
The First Reading of Monday of the 33rd Week, Year II (Revelation 1:1-4; 2:1-5) contains the prologue (1:1-3), the first sentence (v.4) from John’s greetings (1:4-7), and the first 5 verses of Christ’s message to the church of Ephesus (2:1-7).
In the prologue (Revelation 1:1-3), John, Zebedee’s son, James’ brother, identifies that the Book of Revelation is about what Christ unveiled to him. And it is he who faithfully recorded as Christ revealed what is to come at the end of age. It is noteworthy that there is a sense of immediacy as to Christ’s eschatological revelation, as expressed in these sentences:
The revelation of Jesus Christ, which God gave to him, to show his servants what must happen soon (Revelation 1:1)
Blessed is the one who reads aloud and blessed are those who listen to this prophetic message and heed what is written in it, for the appointed time is near (Revelation 1:3).
The sense of immediacy is also addressed in the final chapter of the Book of Revelation (22:6-7, 10, 20).
And he said to me, “These words are trustworthy and true, and the Lord, the God of prophetic spirits, sent his angel to show his servants what must happen soon.” “Behold, I am coming soon.” Blessed is the one who keeps the prophetic message of this book (Revelation 22:6-7).
Do not seal up the prophetic words of this book, for the appointed time is near (Revelation 22:10).
The one who gives this testimony says, “Yes, I am coming soon.” Amen! Come, Lord Jesus! (Revelation 22:20).
These verses send a clear message that what Christ unveils about the end of age, as recorded by John in the Book of Revelation, is at hand. Therefore, the end may come at any time, as revealed by Christ and as witnessed and recorded by John in this book. In fact, the Book of Revelation begins with an expression of immediacy and reiterates it at its conclusion to urge us to be prepared for Christ the King’s return. However, nobody, except for the Father, knows when the series of the eschatological events will take place (Mark 13:32). Therefore, we need to remain vigilant to be ready for the end to come at any time (Mark 13:33-37).
Along with an emphasis on immediacy of the return of Christ the King to bring the eternal judgement and to bring the new heaven and earth is an insistence of beatitude. At the beginning (Revelation 1:3) and the conclusion (Revelation 22:7) of the Book of Revelation, it is stated that those who heed the words of the eschatological prophecy in the book are blessed.
Following the prologue (Revelation 1:1-3), John writes his greetings to the seven churches in Asia Minor (Revelation 1:4-8), for Christ sends his messages to these churches; the church in Ephesus (2:1-7), the church in Smyrna (2:8-11), the church in Pergamum (2:12-17), the church in Thyatira (2:18-29), the church in Sardis (3:1-6), the church in Philadelphia (3:7-13), the church in Laodicea (3:14-22).
In his greetings to these seven churches, John mentions the seven spirits before Christ’s throne (Revelation 1:4). This suggests that the Holy Spirit oversees these seen churches as the number seven symbolizes being perfect and complete, reflecting the seven times that God has said “good” during His creation (Genesis 1:4, 10, 12, 18, 21, 25, 31). Therefore, Christ wants all of these seven churches to be good and complete to fit as the new creation, as his return follows the replacement of the old creation (i.e. Mark 13:31), as the destruction of the Temple was symbolically prophesized by him (Mark 13:2; cf. John 2:19). That is why he evaluates these churches and sends out his messages.
Along with the seven spirits before Christ’s heavenly throne (Revelation 1:4) are the seven stars in his right hand and the seven gold lampstands, through which he walks (Revelation 2:1). These symbolize the perfectness of the light, which he is (i.e. John 8:12). So, Christ evaluates the church in Ephesus in his light and comments on the church’s strength and weakness (Revelation 2:2-7).
For Christ, the seven churches, including the church in Ephesus, is a reflection of the seven lampstands in his realm (i.e. Matthew 5:14-16). But when the church falls, the lamp goes dim. And Christ wants her to repent so that her lampstand’s original brightness is recovered. Otherwise, he warns to take away the light (Revelation 2:4-5). The church shines as one of the seven lampstands, among which he walks, as she remains in his love (i.e. John 15:9-10).
The Gospel Reading (Luke 18:35-43) is about Jesus healing a blind man, whose faith kept him alert to recognize Jesus’ passing in his area and persistently calling his attention, despite others trying to silence him.
So how does this Gospel Reading make sense in connection to the First Reading (Revelation 1:1-4, 2:1-5)?
It is about seeing what is revealed by Christ.
The First Reading describes the beginning of what Christ progressively unveil. And it is not only eschatological but soteriological and Christological beyond his Paschal Mystery, which is described in the Gospels, especially in his passion, death, and resurrection. What is ultimately revealed Christological in the Book of Revelation is that Christ is the Lamb, as in the Paschal Mystery, but also the victorious King of all kings and the judge. As we continue to read the rest of the First Readings toward the end of this liturgical year, we will see the whole Christological truth in the eschatological and soteriological context. We cannot be blind. We cannot be drowsy. We must be vigilant to recognize his return and see what he reveals.
As we go through the last 2 weeks of this lituturgical year, we ask ourselves: Do we see what Christ reveals beyond the Paschal Mystery?
So stay tuned for the rest of the apocalyptic naratives!
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