As we draw near to the end of Lent, today’s Gospel clearly has Jesus’ passion and death in view.
That’s why John gives us the detail about Lazarus’ sister, Mary—that she is the one who anointed the Lord for burial (see John 12:3, 7). His disciples warn against returning to Judea; Thomas even predicts they will “die with Him” if they go back.
God’s ways of seeing are not our ways, we hear in today’s First Reading. Jesus illustrates this in the Gospel—as the blind man comes to see and the Pharisees are made blind.
The blind man stands for all humanity. “Born totally in sin,” he is made a new creation by the saving power of Christ.
As God fashioned the first man from the clay of the earth (see Genesis 2:7), Jesus gives the blind man new life by anointing his eyes with clay (see John 9:11). As God breathed the spirit of life into the first man, the blind man is not healed until he washes in the waters of Siloam, a name that means “sent.”
The Israelites’ hearts were hardened by their hardships in the desert.
Though they have seen His mighty deeds, in their thirst they grumble and put God to the test in today’s First Reading—a crisis point recalled also in today’s Psalm.
Jesus is thirsty, too, in today’s Gospel. He thirsts for souls (see John 19:28). He longs to give the Samaritan woman the living waters that well up to eternal life.
Today’s Gospel portrays Jesus as a new and greater Moses.
Moses also took three companions up a mountain and on the seventh day was overshadowed by the shining cloud of God’s presence. He too spoke with God and his face and clothing were made radiant in the encounter (see Exodus 24, 34).
In today’s Liturgy, the destiny of the human race is told as the tale of two “types” of men—the first man, Adam, and the new Adam, Jesus (see 1 Corinthians 15:21–22; 45–59).
Paul’s argument in the Epistle is built on a series of contrasts between “one” or “one person” and “the many” or “all.” By one person’s disobedience, sin and condemnation entered the world, and death came to reign over all. By the obedience of another one, grace abounded, all were justified, and life came to reign for all.
We are called to the holiness of God. That is the extraordinary claim made in both the First Reading and Gospel this Sunday.
Yet how is it possible that we can be perfect as our Father in heaven is perfect?
Jesus explains that we must be imitators of God as His beloved children (Ephesians 5:1–2).
As God does, we must love without limit—with a love that does not distinguish between friend and foe, overcoming evil with good (see Romans 12:21).
Jesus tells us in the Gospel this week that He has come not to abolish but to “fulfill” the Law of Moses and the teachings of the prophets.
His Gospel reveals the deeper meaning and purpose of the Ten Commandments and the moral Law of the Old Testament. But His Gospel also transcends the Law. He demands a morality far greater than
that accomplished by the most pious of Jews, the scribes and Pharisees.
Jesus came among us as light to scatter the darkness of a fallen world.
As His disciples, we too are called to be “the light of the world,” He tells us in the Gospel this Sunday (see John 1:4–4, 9; 8:12; 9:5).
All three images that Jesus uses to describe the Church are associated with the identity and vocation of Israel.
In the readings since Christmas, Jesus has been revealed as the new royal son of David and Son of God. He is sent to lead a new exodus that brings Israel out of captivity to the nations and brings all the nations to God.
As Moses led Israel from Egypt through the sea to give them God’s law on Mount Sinai, Jesus too has passed through the waters in baptism. Now, in today’s Gospel, He goes to the mountain to proclaim a new law—the law of His Kingdom.
The Beatitudes mark the fulfillment of God’s covenant promise to Abraham—that through his descendants all the nations of the world would receive God’s blessings (see Genesis 12:3; 22:18).
Today’s Liturgy gives us a lesson in ancient Israelite geography and history.
Isaiah’s prophecy in today’s First Reading is quoted by Matthew in today’s Gospel. Both intend to recall the apparent fall of the everlasting kingdom promised to David (see 2 Samuel 7:12–13; Psalm 89; 132:11–12).
Eight centuries before Christ, that part of the kingdom where the tribes of Zebulun and Naphtali lived was attacked by the Assyrians, and the tribes were hauled off into captivity (see 2 Kings 15:29; 1 Chronicles 5:26).
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