Sunday’s Good News

Feb. 20, 2026
Father Michael N. Lavallee

Gospel: Matthew 4:1-11

On this first Sunday of Lent, the Church invites us to reflect upon the events of Jesus’ life, as retold in Matthew 4:1-11. In this dynamic passage, Jesus faces the attack of Satan who attempts to throw him off course just before the beginning of his public ministry. The evil one seeks to accomplish his diabolic plan through presenting our Lord with three main temptations which include exploiting his bodily weakness so Jesus breaks his holy fast and acts selfishly, by encouraging Jesus to put God to the test through acting dangerously, and to choose worldly power and glory over lowly obedience to God. In Matthew 4:1-11, Jesus rebukes Satan by using Scripture to prove that his temptations will not be good to follow.

St. Matthew’s Gospel presents the Temptation of Jesus immediately after the account of Jesus’ baptism in 3:13-17. This presentation suggests that the two events are integrally related. This relationship seems based upon the fact that at Jesus’ baptism, the Lord accepted the Father’s plan for him and sought to please God fully and completely. This is why God himself spoke boldly, declaring that in Jesus he was “well-pleased.” Clearly, through the Temptation narrative, Satan sought to manipulate Jesus to reject the Father’s plan for him and become self-serving, exchanging God’s favor for earthly power and false glory.

Jesus’ journey to the desert after his baptism seems to be a familiar theme in the long story of God’s relationship with the people of Israel. This familiar theme is noted in The Catholic Bible Dictionary wherein the authors explain, “The memory of the desert was especially significant to the Israelites as a result of their Exodus experience. It was in the desert that Israel first met the Lord, and the tradition was forever set that it was in the desert that one might meet God.” Jesus, strongly rooted in the tradition of his people, seems to have gone to the desert to prayerfully commune with God, so that he might gain guidance, strength and power from God before his public ministry began.

However, despite Jesus’ good intentions, Satan met him in the very place in which he sought solace and grace. Matthew 4:2 tells us that it was after Jesus’ extensive fasting that the evil one attacked him, attempting to manipulate him to break his fast by selfishly using his divine power to feed himself. The Dictionary of the Bible teaches us that for the Old Testament Jews, the practice of fasting expressed “sorrow” and was combined with prayer in time of “crisis or great need.” The dictionary goes on to note that in the biblical books of Exodus and Daniel, both “Moses and Daniel… fasted in preparation for divine revelation.” After Satan tempted Jesus to “command these stones [to] become loaves of bread” so he could feed himself, Jesus retorted, “One does not live by bread alone, but by every word that comes forth from the mouth of God.”

In Matthew 4:5-7, Jesus undergoes his second temptation, as the evil one seeks to manipulate Jesus to act recklessly and “put God to the test.” The footnotes on this verse in The New American Bible explain that in this verse, “the devil supports his proposal (to Jesus) by an appeal to the scriptures.” Yet, “unlike Israel, Jesus refuses to test God by demanding from him an extraordinary show of power.”

Jesus’ third temptation is recounted in 4:8-10. Here, Satan attempts to get Jesus to exchange his humble obedience to God for earthly power and false glory. In response to Satan’s tempting, Jesus calls him to remember the First Commandment which teaches us “The Lord, your God shall you worship and him alone shall you serve.”

As we begin Lent, Matthew 4:1-11 challenges us to adopt Jesus’ spiritual posture as we face spiritual attacks. Jesus’ prayerful steadfastness, his knowledge and use of Scripture, his simple but strong rebuffs of the enemy and his commitment to humbly serve God inspire us as we begin the Lenten disciplines. As Jesus’ good intentions to commune with God in the desert silence were met by Satan’s diabolic efforts, so we recognize that as we seek to grow closer to God in this season of penance, we necessarily will encounter the evil one seeking to distract and manipulate us away from holiness.

Feb. 13, 2026
Father Michael N. Lavallee

Gospel: Matthew 5:17-37

In The Gospel According to St. Matthew, author Alexander Jones explains: “The solemnity of Christ’s opening pronouncements (in Matthew 5:17-19) and his clear intention of inaugurating a new religious movement make it necessary for him to explain his position in regard to the Mosaic law.” Jones continues to observe that in Jesus’ statements he makes it clear that he “has not come to abrogate [the law] but to bring it to perfection.”

Matthew 5:17-37 clearly reflects Jones’ observation. In this lengthy passage, Jesus teaches about key issues in human life including nourishing resentment against one’s enemies, lust, divorce and remarriage and oath-taking. When Jesus teaches on these issues he presents the position of the law on them and then gives new teaching which reflects the Christian understanding of these same issues. Indeed, through Mattthew 5:17-37, Jesus calls believers to holiness in all areas of their lives.

The first issue Jesus teaches on, in Matthew 5:19-20, is the effects of bad moral example upon our neighbors. In this section, Jesus declares that “whoever breaks … these commandments and teaches others to do so will be called least in the kingdom of heaven.” This teaching of our Lord reminds us that when we, as Christians, ignore God’s commandments and break them we contribute to the general moral decline of our society. In this, we condemn ourselves and others who follow our example in sin. Yet, Jesus also asserts “whoever obeys and teaches these commandments will be called greatest in the kingdom of heaven.” This assertion reminds us that through individually living good moral lives and instructing new generations in the Christian faith we prepare ourselves and others to eventually receive the joyful gift of eternal salvation from God.

The second issue that Jesus teaches on, in Matthew 5:21-26, is reconciliation with one’s enemies. Jesus is clear that Christians must “be reconciled with” their brothers and sisters with whom they are in conflict. Preceding this teaching, Jesus shows that holding resentments against enemies can lead to conflicts between them growing deeper and, perhaps, even to violence. The commentary on these verses in Sacra Pagina: The Gospel of Matthew suggests that in Jesus’ teaching “anger is taken as the root of … murder. If one restrains anger, murder becomes impossible.” Thus, Jesus teaches Christians to remain aware of their inner feelings so that they may prayerfully discern how to best resolve these through prayer, faith and charitable action.

The third issue that Jesus teaches on, in Matthew 5:27-30, is lustful preoccupation with another, which, clearly “causes you to sin.” In this passage, Jesus goes beyond the law’s limited prohibition against marital infidelity to include the lustful thoughts of the heart as also adultery. The footnotes on this section in Sacra Pagina: The Gospel of Matthew are clear that “the lustful look is the beginning of the process of possessing the wife of another man.” Thus, Jesus calls Christians to be pure of heart, which he has just stated in the Beatitudes will lead them to eventually see God in heaven’s Beatific Vision.

The final issues that Jesus teaches on in Matthew 5:31-37 are about divorce and remarriage and sincerity in word and action. As Jesus has just taught about how lustful thoughts can lead to adultery, so his teaching on divorce and remarriage logically follows this teaching. In this section, Jesus calls married couples to be faithful to their marriage covenant so that they may not endanger their salvation or the salvation of other future spouses they may take. The faithfulness Jesus calls married couples to is based on authentic love for one another. As Jesus calls married couples to authentic love and faithfulness, he then goes on to tell Christians that they must be sincere in their words and actions, in imitation of their God who is ultimate truth.

Matthew 5:17-37 challenges us to reflect upon Jesus’ universal call to holiness to all Christians through baptism. Jesus calls us to go beyond legalism to embrace authentic love of God and neighbor in all of our life-circumstances. All of Jesus’ teachings in this gospel passage address the possible consequences of selfishness and sin and how they contribute to the general detriment of society. May our reflection upon this passage help us to grow deeper in our relationship with God

Feb. 6, 2026
Father Michael N. Lavallee

Gospel: Matthew 5:13-16

After Jesus gives his momentous teaching of the Beatitudes, he continues to describe the result of Christians living Beatitude-values in Matthew 5:13-16. In this gospel passage, Jesus compares faithful Christians to salt and light, enriching the entire world with their charity and witness.

The Beatitudes, given by Jesus in Matthew 5:1-12, are God’s blessings, given to those who accept them in faith. Those who live the Beatitudes receive direction and guidance from God as they seek to live their Christian faith daily in society. In the Beatitudes, Jesus suggests that those who follow them will be transformed, as they live the dispositions which lead to the joys of eternal life.

Matthew 5:13-16 tells us what Christians will be like if their lives are transformed by Beatitude-living. In Matthew 5:13, Jesus declares that these transformed believers will be “the salt of the earth.” The Dictionary of the Bible explains that in Jesus’ times “the chief source of salt … was the Dead Sea.” The dictionary continues to observe that salt was so important to the Jews that “salt was to be offered with all sacrificial” offerings in the Temple. The Catholic Bible Dictionary tells us that salt “was used for seasoning and as a preservative” in the ancient world. Thus, when Jesus compares Christians to salt, he is implying that through their faith and charity, they will act as the world’s valuable preservative. The footnotes on this section of Matthew in The Ignatius Catholic Study Bible: New Testament explain that when Jesus speaks of Christians as ‘salt,’ he is asking them to “season and preserve the world with peace.”

In Matthew 5:13, Jesus asks his hearers “But, if salt loses its taste, with what can it be seasoned?” Scholars tell us that the kind of salt obtained from the Dead Sea, could, if mishandled, “lose its taste.” How, then, can Christians “lose their salt” as Jesus suggests they can? It seems they can do this if they abandon the values promoted by the Beatitudes and embrace those prevailing in secular society.

Jesus switches metaphors in Matthew 5:14. Here, Jesus compares Christians to “the light of the world.” The footnotes on this passage in The New American Bible tell us that here, Jesus is explaining that when Christians act as the world’s light they “influence the world for good,” becoming as noticeable to others as “a city set on a mountain.” In Matthew 5:15-16, Jesus goes on to instruct believers that they should not hide their light “under a bushel basket.” Jesus continues to teach that Christians’ light of faith, charity and witness “must shine before others, that they may see (their) good deeds.”

Matthew 5:13-16 concludes with Jesus connecting Christians’ faithful living of transformed lives with the conversion of non-believers. In verse 16, our Lord states that the “good deeds” of his followers will lead to others recognizing them and then “glorifying” God for them. Thus, Christians being salt and light for the world is not simply done in preparation for their eventual eternal salvation. Rather, it also leads to the well-being and conversion of others.

Jesus’ teaching in Matthew 5:13-16 has particular relevance in our world today as we struggle with so many ongoing wars and disputes across the globe. This gospel challenges us to work, through prayer and charitable efforts, to help our world come to faith and reconciliation, so that it may receive God’s gift of authentic peace.

Jan. 30, 2026
Father Michael N. Lavallee

Gospel: Matthew 5:1-12

This Sunday’s Gospel presents us with a powerful image of Christ, our Lord, not painted with a brush but written in words. Jesus, the perfect man, lived each of the Beatitudes to perfection during his earthly life. As we hear these teachings again, we are challenged to reflect upon their meaning and relevance in our lives of faith.

The Gospels give us two versions of the Beatitudes, one in St. Matthew, in 5:1-12, and in St. Luke 6:20-26. The Catholic Bible Dictionary tells us that the Beatitudes are “the eight blessings in Jesus’ Sermon on the Mount.” Yet, the dictionary continues to explain that beatitudes themselves are “a literary form found in ancient Egyptian, Greek and Jewish literature that expresses praise or congratulations.” Thus, when Jesus gave the Beatitudes, he was using the pattern found in ancient forms of literature which was common to the cultures of his region and would have been recognized by at least some of his hearers.

In Matthew 4:23-25, we learn that Jesus had been “teaching … in synagogues” and “proclaiming the Gospel of the kingdom” immediately prior to his deliverance of the Beatitudes to the crowds. This “teaching” and “proclaiming” of the kingdom also included “curing every disease and illness among the people.” This information suggests to us that Jesus’ deliverance of the Beatitudes to the crowds was part of his larger efforts at “teaching,” “proclaiming” and healing which he had already been undertaking in his ministry.

Matthew 5:1-12 begins with St. Matthew’s note that “when he saw the crowds, he went up the mountain …” This note is important as it shows us that Jesus delivered the Beatitudes in response to the crowd’s needs. These needs were physical, intellectual, emotional and spiritual, the kingdom of God being relevant to all levels of human experience. In St. Matthew’s Gospel, Jesus’ deliverance of the Beatitudes from the mountaintop presents our Lord as the new Moses who follows a familiar pattern of receiving from God revelation and bringing it to God’s people who are in need of its power.

In the Beatitudes, Jesus teaches that the “blessed” are those who are “poor in spirit,” those who “mourn,” those who are “meek,” those who “hunger and thirst for righteousness,” those who are “merciful,” those who are “clean of heart” and those who are “persecuted” for the kingdom’s sake. In The Catholic Bible Dictionary, the authors teach us that the Beatitudes are “a concise summary of the way of Christ.” The dictionary continues to observe that the Beatitudes are “the heart of his preaching and the fulfillment of all the promises made to the chosen people since Abraham.” Thus, the living of Jesus’ beatitude teaching by God’s people will lead them to true blessedness on earth and eternal blessedness in the hereafter.

This true ‘blessedness’ appears to fly in the face of common sense and the usual value of society. This makes the Beatitudes themselves revolutionary. In giving these teachings, Jesus shows Christians the way to authentic happiness which is unlike the fleeting good feelings given to us through worldly pleasures. If, then, the true fulfillment of every human heart is to behold the beatific vision of God in heaven, the Beatitudes prepare believers for this ultimate fulfillment. This fulfillment is reflected by Jesus in Matthew 5:12 when he says that those who live the Beatitudes will have “great reward” in paradise.

Matthew 12:1-12 gives us a beautiful image of our Lord to contemplate. As we reflect deeply on this image, which comes to us through the pages of holy Scripture, may we be so inspired to imitate it in our own way of faith.

Jan. 23, 2026
Father Michael N. Lavallee

Gospel: Matthew 4:12-23

The Gospel of Matthew charts the chronology of the beginnings of Jesus’ public ministry in 3:13- 4:11. Key events in this chronology include Jesus’ baptism by John the Baptist and the temptation of Jesus in the desert. Matthew 4:12-23 continues this chronology by giving us notice concerning John the Baptist’s imprisonment by King Herod and the start of Jesus’ preaching to the multitudes.

In Matthew 4:12, we learn that “when Jesus heard that John had been imprisoned, he withdrew to Galilee.” The footnotes on this verse in Sacra Pagina: The Gospel of Matthew, suggest that this “withdrawal” of the Lord was tied directly to the situation of the Baptist in prison. The footnotes state that “the fate of John foreshadows the fate of Jesus.” Thus, John’s imprisonment showed Jesus the consequences of strongly proclaiming the truth of the kingdom when some in authority rejected this message. Yet, Jesus’ “withdrawal” to Galilee was not lasting. Rather, St. Matthew tells us that after this period, Jesus left home and “went to live in Capernaum.”

The passage continues in verses 15-16, wherein St. Matthew quotes Isaiah, suggesting that Jesus’ move to Capernaum was the fulfillment of Old Testament Scripture. The footnotes on these verses in The Ignatius Catholic Study Bible: New Testament explain that here, St. Matthew cites “Isaiah 9:1-12” which concerns the “land allotments of two Israelite tribes.” The footnotes go on to observe that Zebulun and Naphtali “were the first to be ravaged by Assyrian invasions from 733-732 B.C.” Therefore, here “Jesus targets Galilee as the place to begin reversing the tragedies of Israel’s history by restoring the 12 tribes in the New Covenant.”

If we read carefully Isaiah 9, as it is cited by St. Matthew in the Gospel, we see a hopeful message given to God’s people through it. In The Navarre Bible: St. Matthew, the commentators explain this message by stating that here “the evangelist (St. Matthew), inspired by God, sees Jesus’ coming to Galilee as the fulfillment of Isaiah’s prophecy. This land, devastated and abused in Isaiah’s time, will be the first to receive the light of Christ’s life and preaching.”

After St. Matthew cites Isaiah 9 in the gospel, he tells us, in verse 17, that “Jesus began to preach and say ‘Repent, for the kingdom of heaven is at hand.’” In Catholic Commentary on Sacred Scripture: The Gospel of Matthew, the commentators astutely observe that Jesus’ message in 4:17 is “the same message we heard from John the Baptist and it is the same message that Jesus will send out with his twelve Apostles.” The commentators continue to teach that Jesus’ words mean “the kingly reign of God is on the verge of arrival, and so Israel must be ready to embrace it when it comes.”

Jesus’ proclamation of the kingdom of God after John the Baptist’s imprisonment, using the same words John once used, suggests that Jesus’ ministry is beginning where John’s left off. As John began to preach repentance in preparation for the coming of the Messiah, so Jesus’ subsequent preaching of the need for repentance and faith shows the amazing prophetic knowledge and wisdom of John.

Matthew 4:12-23 invites us to consider the hopeful message of Christ shown to us through Isaiah 9. Indeed, all need to see, through Christian faith, the “great light” of the Lord which dispels doubt, darkness and death. May our study of God’s sacred word bring us this light now and always.

Jan. 16, 2026
Father Michael N. Lavallee

Gospel: John 1:29-34

As we begin the season of Ordinary Time, the Gospel reminds us of the events of Jesus’ baptism, as witnessed to by St. John the Baptist. In John 1:29- 34, St. John directs his disciples to follow Jesus as the promised Messiah. The Baptist is clear that Jesus is “the Son of God,” the one who will “baptize with the Holy Spirit” through the sacraments of baptism and confirmation in the Church.

The Collegeville Bible Commentary: New Testament includes John 1:29-34 as “the second section of Chapter 1” which “contains a whole list of witnesses to Jesus, who, one by one, identify Jesus for John’s audience.” Interestingly, the commentary observes that readers of John 1:29-34 are “like the audience at a play, who by means of the printed program receive advance information about the actors …these verses in John put the readers/hearers in a position of special knowledge as the drama of Jesus’ life-story is played out.”

John 1:29-34 follows St. John the Baptist’s dynamic testimony to Jesus in John 1:15-18. In this testimony, St. John describes Jesus “ranking ahead” of himself, being preexistent in the universe as God, and as a giver of grace to those who believe in him. In addition to all this important theology, St. John observes, in 1:18, that Jesus imparts God’s revelation to human beings.

In John 1:29, St. John the Evangelist tells us that St. John the Baptist encounters Jesus “coming toward him.” The location of this encounter is noted in 1:28 as “Bethany, across the Jordan, where John was baptizing.” Thus, Jesus meets John while John is busy with his baptismal ministry. The encounter between Jesus and John prompts John to identify Jesus to his followers as “the Lamb of God, who takes away the sin of the world.” The footnotes on this passage in The New American Bible explain that the “background for this title may be the victorious apocalyptic Lamb who would destroy evil in the world” as referenced in Revelation 5-7; 17, 14, or the “Paschal Lamb, whose blood saved Israel,” as referenced in Exodus 12.

In 1:31, St. John the Baptist continues to explain that Jesus is the purpose of his existence, stating that he is why “I came baptizing with water” so that he “might be made known to Israel.” St. John the Baptist then proceeds to share with the crowds his memories of Jesus’ baptism which included a great theophany which manifested the Trinity. To this end, St. John retells “I saw the Spirit come down like a dove from the sky and remain upon him.”

The footnotes on these verses in The New American Bible provide us with interesting information on why St. John the Baptist stressed that the Holy Spirit “remained” on Jesus at his baptism. The footnotes explain that this is to remind hearers of the “permanency of the relationship between Father and Son and between the Son and the Christian. Jesus is the permanent bearer of the Spirit.”

The final testimony St. John the Baptist makes to Jesus in this passage is in verse 34, where John is clear that Jesus is “the Son of God.” The footnotes on this verse in The Navarre Bible: St. John teach us that here, “St. John the Baptist confesses before his listeners the supernatural and transcendent character of Christ’s messiahship, very far removed from the politico-religious notion which Jewish leaders had forged.” Thus, St. John the Baptist stresses that Jesus is much more than God’s promised military leader or king in waiting. Rather, he is actually God himself.

John 1:29-34 reminds us of our responsibility as Christians to point out the Lamb of God to others so that they too may follow him. This “pointing out,” as in the case of St. John the Baptist, also involves personal witness to the Lord, which includes the sharing of one’s personal faith-experience. As we begin a new calendar year, may we seek the inspiration and guidance of the Holy Spirit in our efforts at evangelization.

Jan. 9, 2026
Father Michael N. Lavallee

Gospel: Matthew 3:13-17

The Church’s celebration of the baptism of the Lord marks the end of the Christmas season. St. Matthew’s narrative concerning the events of Jesus’ baptism, in Matthew 3:13-17, is rich in theological content which provides us much to reflect upon as we begin a new calendar year.

The baptism of the Lord takes place immediately after St. John the Baptist’s proclamation, in Matthew 3:11-12, about the imminent coming of the Messiah. Here, St. John describes the Messiah as “mightier” than himself and the one through whom God’s just judgment will come upon the world. Thus, it seems that the baptism of the Lord is the first public appearance of the Messiah after St. John’s fervent preaching.

In Matthew 3:13, St. Matthew notes that “Jesus came from Galilee to John at the Jordan to be baptized by him.” Shortly after this verse, in 3:15, Jesus explains that He is allowing St. John to baptize Him “to fulfill all righteousness.” The footnotes on this passage in The New American Bible suggest that Jesus’ statement that He should be baptized to “fulfill all righteousness…usually refers to fulfillment of prophecy, and righteousness to moral conduct.” The footnotes also explain that St. John’s “reluctance to admit Jesus among the sinners whom he is baptizing with water is overcome by Jesus’ response.”

The baptism which St. John the Baptist offered Jesus and others was not sacramental. Jesus had yet to establish the seven sacraments of the Church which would be grace-bearing. Thus, John’s baptism was symbolic of the repentance of the one receiving it. Jesus had no need to repent but, through his baptism, included Himself as a member of sinful humanity.

In The Word on Fire Bible: The Gospels, Bishop Robert Barron includes an insightful commentary on why Jesus was baptized which was written by Fulton Sheen. In this commentary, Sheen explains, “When he went down into the River Jordan to be baptized, he made himself one with sinners. The innocent can share the burdens of the guilty … If he was to be identified with humanity, so much so as to call himself ‘The Son of Man,’ then he had to share the guilt of humanity.”

Interestingly, in the same volume, Bishop Barron observes “Many of the early Church fathers understood that by allowing himself to be baptized, Jesus sanctified the waters of baptism for all Christians who would come after him. He went into the waters so we could join him, arising as new creations. He raised baptism from the level of a cleansing rite to sacrament.” Thus, through his baptism, Jesus gave us an example as well as foretold what he would eventually do to establish the sacramental system of the Church.

Following Jesus’ baptism, St. Matthew includes a dramatic theophany, including a manifestation of the holy Trinity. In 3:16-17, this theophany is detailed, noting the elements of “the heavens (being) opened,” the Holy Spirit “descending like a dove” upon the newly baptized Lord and the voice of God being heard from Heaven with a clear message about the identity of Jesus. St. Matthew tells us that when God spoke, he called Jesus his “beloved Son, with whom I am well-pleased.” It seems that the Father was “well-pleased” with Jesus because at his baptism, the Lord accepted his Father’s will that he would be the acceptable sacrifice which would soon take away the world’s sin on Calvary.

Matthew 3:13-17 encourages us to remember that, like Jesus, we are God’s beloved sons and daughters through baptism. As Jesus’ baptism revealed the truth of the Trinity, so our Baptism causes the Trinity to dwell within us, making us living temples of God. May we begin this new year seeking to please God as Jesus did, through living lives of deeper faith, charity and obedience.

Dec. 12, 2025
Father Michael N. Lavallee

Gospel: Matthew 11:2-11

In Matthew 10:26-33, Jesus speaks of persecutions Christian disciples will face for their faith. Jesus is clear “Do not be afraid of them (persecutors) … do not be afraid of those who kill the body but cannot kill the soul …” As Jesus speaks these words, his cousin, St. John the Baptist, the last of the prophets, languishes in a Herodian prison. St. John, we learn, has already faced the persecution Jesus warns disciples about for giving witness to Christ.

Matthew 11:2-11 presents us with a challenging message concerning the often predictable consequences of prophetic ministry and witness to Christ. In this passage, St. John, while incarcerated, sends messengers to his cousin, Jesus, that these messengers might hear from Jesus the truth of his identity as the son of God. In turn, Jesus then, himself, witnesses to the truth of St. John’s ministry, which has been entirely to prepare the earth for Jesus’ coming as the promised Messiah. Jesus’ witness to the truth of St. John’s ministry emphasizes the link between the Old Testament and St. John as bringing the age of biblical prophecy to conclusion.

St. John’s imprisonment was partially the result of his courageous and charitable attempts to bring the heart of King Herod to repentance and conversion. Matthew 14:3-12 details these unsuccessful attempts, noting the king’s unlawful marriage to his brother’s wife, Herodias. St. John made it clear to the king that his immorality offended God and that he could not “have” Herodias as his own. Herodias, angry about St. John’s witness, then manipulated events so that St. John was killed and his prophetic voice silenced.

In Matthew 11:2-6, St. John, prior to his execution, sends his disciples to Jesus to inquire of him whether he was the promised Messiah. This inquiry seems nonsensical as St. John was Jesus’ cousin and already knew the answer to this question. Perhaps, St. John sent his disciples to Jesus as he knew his time was drawing to a close and he wanted them to see for themselves that they should follow Jesus. This idea is supported by John 1:35-36 in which St. John, in the presence of his disciples, declares the Lord to be the “Lamb of God.” This statement then encourages his disciples to follow Jesus.

The passage continues in 11:4-6, wherein Jesus states that his works speak for themselves, declaring that Jesus is indeed the promised Messiah. In 11:6, Jesus observes “blessed is the one who takes no offense at me.” In The Navarre Bible: St. Matthew, the commentary on this passage teaches us “Jesus here corrects the mistaken idea which many Jews had of the Messiah, casting him in the role of a powerful, earthly ruler, a far cry from the humble attitude of Jesus.”

The subsequent verses of the passage contain Jesus’ testimony to the truth of St. John the Baptist’s ministry and message. In verses 11:9-11, Jesus declares of John that he is “more than a prophet,” the one who fulfills Old Testament words concerning God’s “messenger’ being sent before the Messiah. In The Ignatius Catholic Study Bible: New Testament, the commentators observe “John is the greatest Old Testament prophet.” They continue to state Old Testament prophets like John “looked ahead to the New Covenant but did not share fully in its blessings.”

Matthew 11:2-11 shows us that Christian witness is exercised in charity for the benefit of those whom God may save through such witness. Though King Herod was a sinner, God loved him and wanted his return to faith and morality. Though Herod refused God’s attempts to save him, the witness of St. John to the truth carried out God’s will and remains for us a shining biblical example of courage, steadfast faith, love and perseverance. May St. John’s witness help our own friendship with Christ to grow today.