Liturgy of the Word:

Is. 8:23–9:3;

Ps. 27:1, 4, 13–14;

1 Cor. 1:10–13, 17;

Mt. 4:12–23.

Today is National Bible Sunday. Funds from Holy Mass collections are to support the Bible Apostolate.

1st Reading, Is. 8:23–9:3.

The Syro-Ephraim (Aram-Israel) War, 735–732 BC, was waged against Judah for refusing to join a coalition against Assyria (see 2 Kgs. 16, 2 Chr. 28, and Is. 7–8). Despite Isaiah’s counsel to trust in the Lord, King Ahaz of Judah chose to seek the assistance of the Assyrian king, Tiglath-Pileser III (see 2 Kgs. 16:7–8; Is. 8:6–8). Tiglath-Pileser attacked and captured Damascus and also parts of Israel.

“There is no gloom where there had been distress. Where once he degraded the land of Zebulun and the land of Naphtali, now he has glorified the way of the Sea, the land across the Jordan, Galilee of the Nations” (v. 23).

Is. 8:23 mentions the territories that Tiglath-Pileser III took from Israel. “Galilee of the Nations,” or “Galilee of the Gentiles,” was looked down upon by Jews.

“The people who walked in darkness have seen a great light; upon those who lived in a land of gloom a light has shone. You have brought them abundant joy and great rejoicing” (Is. 9:1–2). “For the yoke that burdened them, the pole on their shoulder, the rod of their taskmaster, you have smashed, as on the day of Midian” (v. 3) — the destruction of Assyria. “The day of Midian” was when God used Gideon to deliver the northern territories from Midianite oppression (see Jgs. 6–7).

Indeed, the people of “Galilee of the Nations,” “walking in darkness” and living in a “land of gloom,” are blessed, for upon them “a light has shone” — a messianic prophecy.

2nd Reading, 1 Cor. 1:10–13, 17.

“In the name of the Lord Jesus Christ,” Paul addresses the divisions in the Corinthian community: “that there be no divisions among you, but that you be united in the same mind and in the same purpose” (v. 10). The different groups boast about whom they belonged to or who baptized them — Cephas, Apollos, Paul. Paul, indeed, baptized many (vv. 11–13). But Paul declares his main mission: “For Christ did not send me to baptize but to preach the Gospel, and not with human eloquence, so that the cross of Christ might not be emptied of its meaning” (v. 17).

Gospel, Mt. 4:12–23. The Beginning of Jesus’ Public Ministry.

After John’s arrest (see Mk. 6:14–20; Lk. 3:18–20), Jesus left Nazareth, withdrew to Galilee, “and went to live in Capernaum by the sea, in the region of Zebulun and Naphtali, thus fulfilling Isaiah’s prophecy” (see our 1st Reading).

This is very significant. Jesus begins His ministry in Galilee to show that God’s salvation starts in places of darkness and hopelessness. He brings light to those who feel lost, forgotten, or marginalized. Galilee of the Nations, where Jews and non-Jews lived together, symbolizes the universal nature of Christ’s mission. God’s love is for everyone, regardless of race, nationality, ethnicity, or social class. Gospel proclamation comes from unappreciated and discriminated places and people.

“From that time on, Jesus began to preach and say, ‘Repent, for the kingdom of heaven is at hand’” (v. 17). Jesus takes up the words of John the Baptist (Mt. 3:2), but with a different meaning; in His ministry, the kingdom of heaven has already begun to be present (Mt. 12:28).

The kingdom of heaven is the central message of Jesus’ teaching. He sends His own disciples to preach the same message (see Mt. 10:7). Much of Jesus’ teaching repeats the kingdom theme — in the Beatitudes, in the Lord’s Prayer, in seeking first the kingdom, and in His parables in Chapter 13. The kingdom of heaven represents both a present reality and a future hope, encompassing the reign of God over the hearts of believers and the ultimate establishment of God’s reign over all creation.

It is not a political or earthly dominion. His words, “My kingdom is not of this world” (Jn. 18:36), highlight its transcendent nature. It is both “already” and “not yet.” It is present in the lives of believers who submit to God’s authority.

“The kingdom of heaven is within you” (Lk. 17:21). It also points to a future fulfillment when Christ returns to establish His eternal reign (Rev. 11:15).

The kingdom is characterized by righteousness, peace, and joy in the Holy Spirit (Rom. 14:17). It demands “repentance,” a radical transformation of life — the transformation of values, attitudes, and behavior as in the Beatitudes. The eschatological hope of our Lord reigning over all motivates believers to live in anticipation of the coming kingdom.

Prayer — Almighty ever-living God, direct our actions according to Your good pleasure, that in the name of Your beloved Son we may abound in good works. This we pray through our Lord Jesus Christ, who lives and reigns with You in the unity of the Holy Spirit, God, for ever and ever.

Amen.