Letters From Home

The first reading focuses us for today’s solemnity. In the Book of Revelation, St. John reports “a vision of a great multitude, which no one could count, from every nation, race, people, and tongue.”

This is Good News. Salvation has come not only for Israel, but for the Gentiles as well. Here is the fulfillment of God’s promise to Abraham, that by his seed all the nations of the world would bless themselves (see Genesis 22:18).

In Jesus and the Church, Isaiah’s promises in today’s First Reading are fulfilled. All who are thirsty come to the living waters of Baptism (see John 4:14). The hungry delight in rich fare—given bread to eat and wine to drink at the Eucharistic table.

Las promesas que hace Isaías en la primera lectura de este domingo se han cumplido en Jesús y en la Iglesia. Todos los que están sedientos vienen a las aguas vivas del bautismo (cf. Jn 4,14). Los hambrientos se deleitan abundantemente en el pan para comer y el vino para beber de la mesa eucarística.

The Eucharist is given to us as a challenge and a promise. That’s how Jesus presents it in today’s Gospel.

He doesn’t make it easy for those who hear Him. They are repulsed and offended at His words. Even when they begin to quarrel, He insists on describing the eating and drinking of His flesh and blood in starkly literal terms.

La Eucaristía nos es dada como desafío y promesa. Así nos la presenta Jesús en el Evangelio de hoy.

Él no le facilita las cosas a quienes lo escuchan. Sus palabras provocan repugnancia en ellos y se sienten ofendidos con sus palabras. Incluso cuando empiezan a discrepar, Él insiste en describir con expresiones gráficas ese comer de su cuerpo y beber de su sangre.

The giving of the Spirit to the new people of God crowns the mighty acts of the Father in salvation history.

The Jewish feast of Pentecost called all devout Jews to Jerusalem to celebrate their birth as God’s chosen people, in the covenant Law given to Moses at Sinai (see Leviticus 23:15–21; Deuteronomy 16:9–11).

In today’s First Reading from the Acts of the Apostles, St. Luke gives the surprising news that there is more of the story to be told. The story did not end with the empty tomb, or with Jesus’ appearances to the Apostles over the course of forty days. Jesus’ saving work will have a liturgical consummation. He is the great high priest, and He has still to ascend to the heavenly Jerusalem, there to celebrate the feast in the true Holy of Holies.

Today’s feast marks the Presentation of the Lord Jesus in the Temple, forty days after he was born. As the firstborn, he belonged to God. According to the Law, Mary and Joseph were required to take him to the Temple and “redeem” him by paying five shekels. At the same time, the Law required the child’s mother to offer sacrifice in order to overcome the ritual impurity brought about by childbirth.

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).

La liturgia de hoy nos da una lección de geografía e historia israelita antigua.

En el Evangelio de hoy, Mateo menciona la profecía de Isaías que aparece en la primera lectura. Ambas citas buscan recordar la aparente caída del reino eterno prometido a David (cf. 2 S 7,12–14; Sal 89; Sal 132, 11–12).