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BenJeronimo, Lucena Brg, Lucena City, Lucena (2026)

26/09/2026

s1S #258 Change of Heart
26th Sunday A

Ez 18:25-28
The prophet emphasizes individual responsibility over collective blame, marking a shift from the traditional idea that children bear their parents' sins. During exile, guilt shifted from family to personal accountability. The chapter discusses the invalidity of the proverb about parents eating green grapes and children gritting their teeth, highlighting that virtuous and sinful behaviors are individual. It teaches that a person who turns to evil will face punishment, while one who repents and lives virtuously will receive God's favor. God's justice is fair; death signifies separation from God, but life and restoration are signs of His grace. Sins of ancestors are not inherited, and personal virtue or vice depends on individual choice and can change.

Phil 2:1-11
Paul uses a Christological hymn to encourage humility and unity among Christians, rooted in being 'in Christ' and fellowship in the Holy Spirit. The hymn depicts Christ's descent from divine form, his self-emptying, and humility in becoming human and suffering death on the cross. God's exaltation of Christ, giving him a new name and authority above all creation, signifies his divine status. This example of humility inspires followers to adopt a similar mindset.

Mt 21:28-32
Today’s Gospel is another parable found only in Matthew (21:28-32). It is one of three consecutive stories (21:28 - 22:14) that form an extended commentary on the earlier cited obduracy and duplicity of the Jewish leaders who approached him while he taught in the Temple and asked for his credentials: "By what authority are you doing these things, and who gave you this authority?" "We, the legitimate Temple authorities, didn't commission or license you." (21:23 - 27). It is to them that Jesus' discourse is directed.
The vineyard as a metaphor for God's reign is frequent (20:1; 21:33; Is 5:1-7; Jer 2:10). The two sons, as the parable makes clear, represent two segments of Judaism. The first son (v28) stands for those considered sinners within Israel: the tax collectors who cheated and took money from Jews for an alien power; and the prostitutes who committed sexual sins and sold their services often to Roman soldiers. But despite their initial negative response, ultimately they answer favorably John’s, and consequently, the message of Jesus. The deponent verb “metamelomai” (μεταμελομαι, vv29, 32) means “to change what one has at heart or one's mind, to think better of something, to regret or be sorry”. The word sounds and is related to the word for repentance, “metanoia”.
The second son (v30) represents Jesus' audience, the religious leaders of the Jews, the recipients of the revelation of God to his people. It is a message to which they and their forefathers had initially given their assent. But when God's plan is brought to its fulfillment, first of all, in the preaching of John the Baptist, they refuse acceptance. In their response to Jesus' question of which son did what the father wanted (v31), they accuse themselves. The final verse applies the parable to the chief priests and elders (v32, cf21:23). They are contrasted with despicable members of Jewish society and come out worse in the comparison. The paradox was almost unthinkable by Jewish standards. The teachers of Israel are self-excluded while the outcasts enter God's reign.

Earlier in the gospel of Matthew, we hear Jesus saying: “Not everyone who says to me, ‘Lord, Lord’, will enter the kingdom of heaven, but only the one who does the will of my Father in heaven (7:21). Our verbal declaration is not enough. For obedience to God is only evident in action, not confession. But if at times we do say no, God is so patient and merciful, waiting for us “ to change our mind/heart”, to repent and become his truly obedient children. Amen.

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19/09/2026

s1S #257 God’s Ways
25th Sunday A

Isaiah 55:6–9
The reading talks about seeking the Lord, traditionally through temple worship, but later influences, especially from Jeremiah and Ezekiel, emphasize seeking God within the heart, beyond fixed places or times. Dispersed people realized their relationship with Yahweh remained strong, written on their hearts, not dependent on a temple. To find the Lord, sinners need only turn to Him and away from sin, trusting in His limitless mercy. Divine transcendence means God's nature is beyond full human understanding.

Phil 1:20-24, 27:
Paul, likely in Rome, reflects on his future while imprisoned. His baptism means he lives in Christ, regardless of life or death (v20). The "body" signifies the person, not just physical parts. His life in Christ is his 'all" (Gal 2:19f). If sentenced to death, he sees it as gain, as it brings closer union with Christ; if acquitted, he can do more missionary work (vv20-21). Both outcomes are blessings; he struggles to choose.
Dying would be his ultimate goal (v23), with theological ties to bodily resurrection (1 Thes 4:13-17; 1 Cor 15:53f), though he says little about the state between death and resurrection. The focus is on ongoing union with Christ.
Paul is willing to set aside personal desires for his mission's sake and encourages the Philippians to live according to their faith (v25, 27).

Mt 20:1-16
This parable is again to unique to Matthew. Though bracketed by the saying of Jesus on the reversal of fortune in the reign of God (19:30 and 20:16), in itself it may be referring to the equality of everyone to be admitted into the kingdom of God and the reward of inheriting eternal life regardless of their background.
The parable contains two major parts: the hiring of the workers (20:1-7), and the paying of the workers (20:8-15). In the first part (20:1-7) the landowner goes out to hire laborers for his vineyard. He meets with and hires five different groups throughout the day: at dawn (vv1-2), at the third hour (9 am, vv3-4), the sixth and ninth hours (noon and 3 pm, v5), and the eleventh hour, 6 pm, 20:6-7). The second part (vv8-15) takes place at the vineyard. It consists of the payment (vv8-10), the protest by the first workers hired (vv11-12), and the response by the owner(vv13-15).
The owner's defense of his action used the word “adikeō” (ἀδικἑω) and it is rendered as, “not cheating”, or literally, “not treating unjustly or being unfair, and doing no wrong”. He commits no injustice, indeed (vv4, 13)! That all the workers receive the same wage is due only to his kindness or generosity, (literally, he is good v16), to the latest arrivals. Thus, in his rhetorical question to the first group he hinted at their “opthalmos poneros” ὀφθαλμός πονηρός, (literally, “evil eye” v15, evil as basically opposed to good). It is understood as being envious or jealous (cf Mk 7.22). It is from envy where the resentment of the first group comes from. Furthermore, the parable defends Jesus' special concern for the marginal in Jewish society (”tax collectors and sinners” Mt 11:19). A recurring complaint against his ministry was his association with disreputable people, an association that he never denied, for he “came not to call the righteous, but sinners" (Mt 9:13). This may reflect also later tensions within early Christianity between Jewish and Gentile believers. The point is that in the kingdom, the blessings and rewards are received out of the goodness and love of God and not based on merit or entitlement nor length of service. In the kingdom, there is no room for envy or greed.
With its vineyard and harvest symbolism, the parable is concerned as well with the last judgment. The grumbling is focused on why the latecomers receive the same reward as those who came earlier to work. The answer is that the kingdom is God's gift to give and no one can begrudge his generosity.

Indeed, “My thoughts are not your thoughts,” says the Lord (cf. First Reading Is 55:6-9). God's way of acting does not follow human standards or predetermined paths. Yet, we are all recipients of God’s limitless generosity and mercy. We cannot help but be grateful by aligning our ways more with His, going beyond the ordinary, the normal, the expected. Amen.

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12/09/2026

#256 Forgiveness
24th Sunday A

Sir 27:30-28:7
The reading reflects on retribution, a key Hebrew concept despite challenges like Job. Actions have consequences, with sin often rebounding, as seen in Cain's blood, Dathan and Abiram's destruction, and David's sin with Bathsheba leading to death. Yahweh judges, but evil tends toward retribution, which is regulated—retaliation can't exceed provocation, and God's justice reflects misconduct. Sirach shows harboring revenge invites divine punishment, while forgiveness fosters God's mercy. Death emphasizes living virtuously, as neither life nor decay offers hope, and virtue brings peace guided by God's law. These themes subtly continue in the New Testament.

Rom 14:7-9
Paul stresses that Christians live solely for God, with a transformation through baptism that brings freedom from sin, law, and death. His sovereignty extends to both living and deceased Christians, who belong to Christ just as the living do. They will rise again by Jesus' power, since he experienced both life and death.

Mt 18:21-35
Continuing last week’s lesson from the Gospel regarding the relationship of the members of the Christian community where the paramount goal is to bring back to full communion a member who sins, today’s gospel focuses on an interpersonal offense and the need for forgiveness.
Jesus’s response to Peter’s question how often one should forgive, (he probably imagined that he was already being very generous in his willingness to forgive, for in the Babylonian Talmud, for example, three times was an acceptable maximum), was “hebdomēkontakis hepta”, (ἑβδομηκοντάκις ἑπτά), meaning seventy-seven times and can be translated also as seventy times seven times (vv21-22). The number seven and its multiples are symbolic of fullness. But be it 77 or 490 times, the point is that there can be no limits to the willingness to forgive. Forgiveness cannot be limited to a certain number of times. It is incalculable.
The parable, comparing the amount of two debts owed, further illustrates the point of Jesus. The “huge amount” (v24) refers to ten thousand talents: a talent (talanton,ταλάντον) was equivalent to 6,000 denarii, so a total of 60 million denarii; a denarius was approximately one day's wage; this would require more than 164,000 years of work, seven days a week. The “smaller amount” (v28) is literally a hundred (100) denarii only, needing a hundred days only to pay it. The difference between these two debts is so enormous that it brings out the absurdity of the conduct of the unforgiving servant.
Jesus, therefore, teaches not the quantity of forgiveness (how often?), but the quality, by giving the reason for "no limits": if God places no limits, humans cannot place a limit.The gospel highlights Jesus' teaching on unlimited forgiveness, illustrated by the parable of the unforgiving servant. Jesus responds to Peter that forgiveness should be without limit, referencing the number seventy times seven, symbolizing inexhaustible mercy. The parable emphasizes that just as the king forgives a large debt, believers, receiving God's forgiveness, should similarly show mercy. The story underscores that God's justice punishes unforgiveness, as mercy invites mercy, contrasting with the destructive cycle of vengeance.

The Word of God today presents Christian forgiveness as the human counterpart of God's forgiveness. Sirach speaks of Yahweh's dealing with his creatures as being a reflection of the ways in which they treat one another, (cf Sir 27:30-28:7), while the parable in the Gospel is a clear self-explanatory presentation of the Christian teaching on forgiveness. Beginning with God's treatment of us, Jesus appeals for a similar spirit of mercy among his followers. Do we sincerely mean whenever we pray “as we forgive those who trespass against us? Otherwise we cannot appeal to the Lord to “forgive us our trespasses”. Amen.

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05/09/2026

s1S #255 Fraternal Correction
23rd Sunday A

Ez 33:7-9
Th reading introduces Ezekiel's prophetic work among Babylonian exiles, emphasizing God's universal concerns as he was the first prophet called in a foreign land. He warns of Jerusalem's destruction and describes the watchman's role in warning of danger, emphasizing accountability for failing to warn. The passage highlights personal guilt and God's concern, with the prophetic voice vital for repentance until the end, focusing on responsibility over response.

Rom 13:8-10
The passage highlights Paul's teaching on Christian freedom from the law. This freedom isn't license or anti-nomianism; observing the command to love ensures the law's demands are met. Love respects the law but requires more. It's the only debt Christians owe, fulfilling the law through unlimited love (Mk 12:28-34), making the law fully fulfilled (v10).

Mt 18:15-20
Considering the previous parable on the lost sheep (Mt 18:12-14) as the immediate context of the gospel reading today (vv 15-20), the motive behind the three-step procedure regarding erring brothers becomes obvious. In keeping the desire of the ‘heavenly Father that none any of these little ones should perish’ (v14), it aims to “win over” the brother who sinned (v 15). The verb “kerdainō” κέρδαὶνω generally means "to gain,""acquire" and could have as its object either things (material world at the expense of of one’s spiritual life, Mt 15:26) or someone (for reconciliation, Mt 18:15; 1 Pet. 3:1 or for St. Paul, gaining converts, 1 Cor. 9:19ff, and Christ himself, Phil. 3:8).
The first step in the process of correction is based on Lev 19.17: “You shall not hate your brother in your heart but you shall reason with your neighbor lest you bear sin with your neighbor because of him”. This sort of private confrontation should be motivated by love and concern. The second step is based on Deut 19,15: “Only on the evidence of two or of three witnesses, shall a charge be sustained." The biblical procedure presupposes a criminal offense, but here the witnesses would help in a sort of “negotiation” in order to urge him to return to faithfulness. Lastly, the step that can be considered as the “adjudication”. If the brother still will not listen, the disciple must tell it "to the church," the community of those who belong to the kingdom. The whole purpose of this action is to remove every stumbling block, to bring back the strayed into fellowship with the whole community. If that fails, however, "let such a one be to you as a Gentile and a tax-col-lector" a common proverbial phrase indicating those outside the kingdom (cf. 5:46-47).
In the concluding verses, the power to bind and loose, previously bestowed on Peter in 16:19, is now given to the disciples at large. That power would seem to concern either the imposing (and lifting) of decrees of excommunication or the forgiving (and not forgiving) of sins (v18). The ideas of agreement, common prayer, and Christ's presence are here in the service of exercising the power to bind and loose in the case of the brother who sins (v19). When the community gathers in Jesus' name to hear a legal case, Jesus is there. When the community agrees, the Father in heaven agrees (v20).

This Sunday's message highlights our Christian duty to correct others when needed, based on Ezekiel's call for admonition in prophecy and the Gospel's guide for confronting unrepentant offenders. It stresses community prayer, love as the foundation of commandments, and the importance of addressing wrongdoings courageously without vindictiveness or inaction. Practicing this fulfills God's desire that no one be lost. May we all have the courage to do so. Amen.

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29/08/2026

s1S #254 “Yes, Lord”
22nd Sunday A

Jer 20:7-9
Jeremiah's book mainly features his oracles about Jerusalem's final days before exile, along with personal reflections on his demanding calling. Today's reading is from these 'confessions,' showcasing a daring conversation with Yahweh. After predictions of Jerusalem's destruction, Jeremiah, punished publicly, addresses Yahweh with provocative language, likening God's influence to seduction and seizure, highlighting his pain and frustration. Despite his original mission to build and plant, Jeremiah faces rejection, hostility, and physical abuse. In verse 9, he compares God's word to a fire that must be spoken, driven by divine necessity. This underscores the strong divine direction in prophecy—once called, there's no turning back.

Rom 12:1-2
The reading emphasizes identification with God's will through sacrificial imagery. Paul likens believers to living temple sacrifices, contrasting traditional dead offerings with Christians offering worship "in the spirit,' empowered by Christ. This imagery highlights total self-surrender and ongoing transformation by the Spirit, involving continuous disengagement from the passing world and renewal of the mind as God's will becomes central.

Mt 16:21-27
This passage marks a crucial turning point in Matthew's gospel, shifting from glory to the cross after Peter's declaration of Jesus as Messiah and God's Son (cf. last Sunday’s gospel). Jesus now discusses the implications of his identity, immediately pointing to the darker side of the Servant role: his upcoming suffering, death, and resurrection. The prediction of his passion highlights the necessity of this death and resurrection.
The word “dei” (δεῖ) is an impersonal verb in the indicative mood, which can be translated as “it is necessary that…” or “must,” “should,” or “ought,” (cf s1S #67 I Must, 01/16/22), followed by the main verb, here “to suffer” (‘paschō,’ πάσχω), meaning “to endure suffering, both physical and psychological” (cf s1S #131 Suffer, 04/03/23). So, v 21 literally reads, “it is necessary that he… suffer…” emphasizing Jesus' engagement with God's will and predicting his suffering and resurrection (vv. 21-23). This also applies to those who follow him. Peter's attempt to dissuade Jesus and his rebuke highlight the contrast between human and divine reasoning, fitting into the theme of glory and suffering. The verses on discipleship (vv. 24-28) stress the importance of carrying the cross and self-denial, with inverted values: human loss leads to Christian salvation, and sacrifice is necessary for eternal rewards when Christ returns.

The message of today's scriptures centers on the unconditional "yes” to the will of God. Jeremiah accepted his God-given mission despite it being difficult, even though he was strongly tempted to turn away. Jesus refuses to let any voice, from any source, pull him from his divine destiny. Even though it leads him through the valley of death, he unwaveringly follows the path his Father has set before him. This kind of "living sacrifice,” as Paul describes, is what we are called to offer to God. May we all be able to say our unconditional yes to the will of God. Amen

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22/08/2026

s1S #253 Keys
21st Sunday A

Is 22:15, 19 - 23
This passage discusses the biblical account during King Hezekiah's reign, focusing on Shebna, the king's chief administrator, who is to be replaced for misconduct with Eliakim, the master of the palace. Shebna, identified as a scribe and palace official, retains a high administrative role even after his disgrace. Evidence suggests 'master of the palace' was a later addition to 22:15, with the original describing an unnamed official. Eliakim's investiture symbolizes authority—holding the 'key of the house of David,' granting access to the king's courts and privileges—thus firmly establishing his role in government.

Romans 11:33-36
The reading highlights God's infinite wisdom and goodness. Paul concludes with a hymn praising God's unmatched knowledge, which guides history and creation without need of counsel. His argument relies on two scriptural texts, one from Isaiah and an uncertain one, likely related to Job. The passage emphasizes giving glory to God, the origin, support, and ultimate goal of all, who directs history according to His plan, as seen in the Jew-Gentile discussion.

Mt 16:13-20
The gospel highlights a key church moment, showing Jesus' recognition of Peter as the foundational leader, symbolized by the renaming as Rock and given authority to bind and loose. This passage, unique to Matthew, emphasizes the church's organized structure, authority, and divine guidance, rooted in Peter's faith and revelation from God.
Peter's authority is symbolized by the key Jesus gave him. The term “ kleis “ ( κλλείς ) occurs six times in NT and refers to "key" only in a metaphorical sense, but with powerful symbolism in each context. In Mt 16:19, Jesus promises to give Peter the "keys" of the kingdom as a sign of his apostolic authority. In Lk 11:52, the kleis refers to the "key" of knowledge which the Israelite lawyers had removed and deprived many people of the opportunity to enter into the kingdom of heaven. The supreme spiritual authority of Jesus the Messiah-King is indicated by the risen Christ holding the "keys" to death and Hades (Rev. 1:18), and the "key of David" (Rev 3:7). In Rev. 9:1; 20:1, kleis refers to the "key" of the bottomless pit as one of the symbols for the place of eternal punishment.
The image of the keys is probably drawn from Isaiah 22 (cf first reading) where Eliakim, who succeeds Shebnah as master of the palace, is given"the key of the house of David," which he "opens and "shuts" authoritatively. There are many instances in rabbinic literature of the binding-loosing imagery. Of the several meanings given there to the metaphor, two are of special importance here: the giving of authoritative teaching, and the lifting or imposing of the ban of excommunication.

Today we are reminded that as the head of the Church, Peter and the Popes hold a special place, especially when it comes to teaching us and guiding us about matters of faith and morality. Let us pray for Pope Leo XIV and other Church leaders so that they remain steadfast in the ministry entrusted to them by Christ, and that we all stay loyal to the Church even when it is continually rocked by scandals that erode her credibility. Amen.

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15/08/2026

s1S #252 The Lord of All
20th Sunday A

Is 56:1.6-7
Third Isaiah (c. 55-66) concludes the prophetic book, set after 515 B.C. in Palestine with the temple rebuilt. The exile's hardships have eased, shifting focus to ritual laws, Sabbath, and fasting. Compared to Second Isaiah's broad vision, this view narrows but emphasizes universalism, aligning with figures like Jonah and Ruth. The passage highlights Israel's expanding inclusiveness, stressing God's intervention and calling for covenant fidelity, reflecting the bilateral nature of the covenant. Historically, foreigners in Israel had limited rights, but over time, especially after the exile, acceptance increased, as seen in this oracle. Converts to Judaism, including foreigners accepting Yahweh, will enjoy full ritual rights, with Sabbath observance and sacrifices valued equally for all nations. The temple, traditionally exclusive, will be open to all, with no active proselytizing suggested; Israel's universalism is a fact, not an action plan.

Rom 11:13-15, 29-32.
Paul, speaking to Gentile Christians, calls himself their apostle (v13; Gal 2:7f) and hopes his mission will make Jews jealous, leading some to convert (v14). 'My race' (v14) shows Paul’s identification with Jews. Their rejection (v15) refers to Jews' rejection of the Christian message. The apostle suggests that if Jews' failure to respond led to the spread of the Gospel among Gentiles, their eventual acceptance will bring spiritual revival (v15; 6:4). Christ's redemptive work encompasses the universe (Col 1:20; Eph 1:9t). The ultimate Jewish conversion is sure because God's call is irrevocable (v29). As with Paul’s pattern of negative leading to positive (5:12-20), the Gentiles were saved from disobedience (1:18-32) through Jewish rejection. Now, God's forgiveness also offers Jews salvation (vv30f). Paul sees this widespread sin being overcome by God's greater mercy (v32; 5:20).

Mt 15:21-28
Matthew's narrative is more didactic and not simply a miracle story, showing the tension between exclusivist Jewish identity and openness to Gentiles. Jesus, near Phoenicia in northern Galilee, encounters a Gentile woman who addresses Him as “Kyrios” ( κύριος ), meaning “Lord”. The term in the NT usually refers to Jesus Christ as God incarnate and when applied to the Messiah, signifies his divine nature. The equivalent of the Hebrew term YHWH transfers to the person of Christ all those characteristics that the Hebrew title attributes to the person of God.
Jesus initially responds reservedly, referencing Gentiles as dogs to emphasize his Jewish mission, but the woman persists, earning his praise for her “great faith." The story highlights her courage and faith, with the healing becoming secondary to her act of faith.

The Canaanite woman is a compelling figure. She is a woman in a male-dominated society. She is a foreigner who ventures alone into a Jewish setting. When she encounters a seemingly detached and distant Jesus, she refuses to give up. She displays boldness and a sense of humor. Ultimately, she becomes one of the most respected figures in the gospels. Today, our actions often contradict our beliefs, even though we understand the message. Negative stereotypes still exist, but the core of our faith is universal love, which is constantly tested. It’s not just a concept but a reality that each of us must live out. May we be welcoming to all and imitate the persistent faith of the woman, which would push us beyond all limits in following the Lord. Amen.

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08/08/2026

s1S #251 Save us
19th Sunday A

1 Kgs 19:9, 11-13
Elijah, a key figure in covenant renewal, reenacts the exodus journey. His life threatened (v2), he embarks on a forty-day desert trip, echoing Moses' time on Sinai (Ex 34:28) and Israel's forty years in the desert (v8). He reaches Horeb, known as Sinai in certain traditions. Like Israel (Ex 16), he's sustained miraculously (vv6ff). This exodus motif sets the stage for his encounter with Yahweh after taking refuge on Horeb (v9). During Moses' stay, he glimpsed God's nature (Ex 34:5ff), a parallel to Elijah's experience. In both, the Lord 'passes by' (v11; Ex 34:6). Unlike the stormy Sinai theophany (Ex 19:16-19), Elijah's encounter involves wind, earthquake, fire—yet God isn't in them. Instead, there's a tiny whispering sound (Heb: qol demamah daggah; 'the sound of a fine silence,' v12). This paradoxical silence hints at God's transcendent, inexplicable presence. Elijah perceives this quiet, awesome presence and, like Moses, covers his face (v13; Ex 3:6).

Rom 11:13-15, 29-32
The reading begins Paul's discussion on the role of Jews and Gentiles in salvation (chs. 9-11). He laments that his fellow Jews haven't accepted Christ as Messiah and Lord. In Christ (v1): His truth is linked to his life in Christ through the Spirit (2 Cor 11:31). Conscience and the Holy Spirit attest to his honesty. Paul is willing to sacrifice his spiritual life for his fellow Jews, like Moses (Ex 32:32). He lists eight ways Jews are connected to God: 1. Israelites, a honorific from Jacob (Gen 32:29). 2. Adoption as God's children (Ex 4:22; 19:5f). 3. God's glory in the theophany and temple (Ex 16:10; 40:34). 4. Covenants with Noah, Abraham, Moses (Gen 9:8; 15:18; Ex 24:7f). 5. Worship of Yahweh with divinely set norms. 6. Promises of God's presence to the patriarchs (Gen 12:2). 7. The patriarchs—Abraham, Isaac, Jacob—honored in prayer and blessing. 8. Christ as the culmination of Jewish identity; from Jerusalem, the Messiah, Christ the Lord (v5). The punctuation varies across manuscripts, affecting the verse's flow, either balancing human and divine origins or emphasizing God alone to be blessed.

Mt 14:22-33
Earlier in the gospel of Matthew it was narrated that Jesus and his disciples were on the boat when a violent storm broke. Jesus was asleep and has to be wakened up, (8:23-27). In today’s Gospel, Jesus, while at prayer and not with the disciples, a strong headwind raises high and batters the boat, (14:22-32). Though most of the disciples were very familiar with the sea, no one among them was capable of predicting the storms that broke out unexpectedly. Both stories reflect the first-century belief in spirits, including wind spirits, that play havoc with human life. And only the one who has the power to control them can counter it. Thus, the story comes out not only as a nature miracle (v32; 9:23-27) but more so as an epiphany, a manifestation of the identity of Jesus and his salvific mission, (v30f).
As an epiphany, it means Jesus does what God does: stilling the storm (Ps 107:29), walking on the sea (vv 25, 26, the phrase repeated to emphasize the fact that Jesus does something unusual that only God does; cf Job 9:8), and rescuing those in danger of drowning (Ps 69:1-2, 15; 144:7; Jonah 2); and Jesus speaks as God does: “It is I”, (Is 41:4, 43:10; the expression appearing several times alongside the phrase “fear not”, identifying Jesus as the one who reveals the God of Israel and is uniquely related to that God; cf Ex 3:14; Dt 32:39).
Before this epiphany, the disciples, and in particular Peter fall short in their perception of who really Jesus is. Jesus addresses Peter with the characteristic expression used in Matthew to describe The Twelve, (Mt 6:30, 8:26, 16:8, 17:20). The term “oligopistos” ( ὀλιγόπιστος ), is a word combined from two words, “oligo” meaning small or little, and “pistos”, belief or faith, thus, the adjective of having little faith. In other words, it connotes lacking in belief or having faith in the person of Christ. In both stories, the disciples wavered in their faith. When Jesus comes to the disciples tossed about by the storm and still the sea it shows he really shares that power with God with whom he is in constant connection through his prayer (v23). And it would have been the same for Peter if only he remain focused on, and had enough faith in, Jesus.

Amid the turmoil, it is clearly the abiding presence of Christ that saves. He is the Lord (vv28, 30). And we, like Peter and the rest of the disciples, though we may believe in Him, at times do falter, or have “little faith”, especially in the face of persecution and opposition, obstacles and difficulties. May we always keep our eyes fixed on Jesus in the storms of life and may we not lose our courage or faith and always remember that He is close to us, ready to grab our hand (and save us) when we start to sink. We have only to pray: “Lord save us”. Amen!

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