The Liturgy this Lent has shown us the God of the Exodus. He is a mighty and gracious God, Who out of faithfulness to His covenant has done “great things” for His people, as today’s Psalm puts it.
But the “things of long ago,” Isaiah tells us in today’s First Reading, are nothing compared to the “something new” that He will do in the future.
In today’s First Reading, God forgives “the reproach” of the generations who grumbled against Him after the Exodus. On the threshold of the promised land, Israel can with a clean heart celebrate the Passover, the feast of God’s firstborn son (see Joshua 5:6–7; Exodus 4:22; 12:12–13).
Reconciliation is also at the heart of the story Jesus tells in today’s Gospel. The story of the Prodigal Son is the story of Israel and of the human race. But it is also the story of every believer.
In the Church, we are made children of the God of Abraham, Isaac, and Jacob—the God who makes known His name and His ways to Moses in today’s First Reading.
Mindful of His covenant with Abraham (see Exodus 2:24), God came down to rescue His people from the slave drivers of Egypt. Faithful to that same covenant (see Luke 1:54–55, 72–73), He sent Jesus to redeem all lives from destruction, as today’s Psalm tells us.
In today’s Gospel, we go up to the mountain with Peter, John, and James. There we see Jesus “transfigured,” speaking with Moses and Elijah about His “exodus.”
The Greek word “exodus” means “departure.” But the word is chosen deliberately here to stir our remembrance of the Israelites’ flight from Egypt.
In today’s epic Gospel scene, Jesus relives in His flesh the history of Israel.
We’ve already seen that, like Israel, Jesus has passed through water and been called God’s beloved Son (see Luke 3:22; Exodus 4:22). Now, as Israel was tested for forty years in the wilderness, Jesus is led into the desert to be tested for forty days and nights (see Exodus 15:25).
In today’s readings we hear Jesus speaking in Galilee as well as a Jewish sage named Sirach writing in Jerusalem more than a century earlier. The two of them touch upon a single truth: The words that come out of us make known the hidden thoughts within us. Speech reveals the secrets of the heart.
Sirach teaches that speaking is “the test of men” and their character (Sir 27:7). One who is upright will utter words that are truthful and encouraging to others. But one whose heart is cluttered with “refuse” will be exposed, since the “fruit” of his mouth speaks volumes about the “tree” that produces it (Sir 27:6). Sirach also compares the testing of our words to clay fired in a kiln—if properly prepared, a useful vessel emerges; but if the clay is not fully dried, it will break apart in the extreme heat (Sirach 27:5).
The story of David and Saul in today’s First Reading functions almost like a parable. Showing mercy to his deadly foe, David gives a concrete example of what Jesus expects to become a way of life for His disciples.
The new law Jesus gives in today’s Gospel would have us all become “Davids”—loving our enemies, doing good to those who would harm us, extending a line of credit to those who won’t ever repay us.
The blessings and woes we hear in today’s Gospel mark the perfection of all the wisdom of the Old Testament.
That wisdom is summed up with marvelous symmetry in today’s First Reading and Psalm: Each declares that the righteous—those who hope in the Lord and delight in His Law—will prosper like a tree planted near living waters. The wicked, who put their “trust in human beings,” are cursed to wither and die.
Simon Peter, the fisherman, is the first to be called personally by Jesus in Luke’s Gospel.
His calling resembles Isaiah’s commissioning in the First Reading: Confronted with the holiness of the Lord, both Peter and Isaiah are overwhelmed by a sense of their own sinfulness and inadequacy. Yet each experiences the Lord’s forgiveness and is sent to preach the good news of His mercy to the world.
God’s words in today’s First Reading point us beyond Jeremiah to Jesus. Like Jeremiah, Jesus was consecrated in the womb and sent as a “prophet to the nations” (see Luke 1:31–33).
Like the prophets before Him, Jesus too faces hostility. In today’s Gospel, the crowd in His hometown synagogue quickly turns on Him, apparently demanding a sign, some proof of divine origins—that He’s more than just “the son of Joseph.”
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