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06/24/2026

Commentary on the Readings for Wednesday, June 24, 2026, Solemnity of the Nativity of St. John the Baptist:

The theme of today’s readings is that God provided for the coming of a Savior, by raising up prophets like Isaiah, and ultimately John the Baptist, who came from the line of David to reconcile us with Him.

The first reading is drawn from Isaiah 49, the second “Song of the Servant of the Lord.” The servant is the Messiah to come and we learn two things about Him here. First, He will reunite the tribes of Israel and will restore the exiles of Israel to their homeland. It is He, the Messiah, who will extend God’s salvation to the ends of the earth. Second, He is the light of the world, herein spoken of as “a light to the nations.” Simeon applied this term to Jesus (Luke 2:32).

This messianic interpretation was common among the Jews of Alexandria who put together the Septuagint version of the Old Testament in Greek and was also held by the Qumran community. It was common too among some authors in the period between the Old and New Testaments, such as the author of the Book of Enoch. From the beginning Christians applied the songs of the servant to Jesus, being fulfilled in his life.

In the Responsorial Psalm (psalm 139) we recognize and praise God for our creation, for “I am wonderfully made.” One of the most penetrating lines of the psalm follows: “you know when I sit and when I stand; you understand my thoughts from afar.” This reflects that fact that God knows and cares for each one of us as one would expect from God the Father, who sent His Son to save us.

God is our Creator who formed our “inmost being” and knit us in our mother’s womb. This reminds us of what theologians refer to as God’s “Divine Providence.” He is involved in every aspect of our lives, but He also respects our free will. This is a mystery and one for which we are grateful.

In the second reading from the Acts of the Apostles (chapter 13: 22-26), St. Luke refers to both King David and to John the Baptist. John “heralded the Messiah’s coming by proclaiming a baptism of repentance to all the people of Israel...” He ties it altogether, from the Davidic Covenant (God promising one who would reign from David’s house forever in 2 Sam 7: 12-13) to the coming of the Baptist. The one whose coming was the climax of salvation history was our Lord and Savior, Jesus Christ, who is the Word and our salvation.

In the Gospel, taken from Luke 1: 57-66, 80, the climax of the story of the barren Elizabeth comes to an end as she and her husband see the birth of their son, John the Baptist. He received his name on the eight day (the time of circumcision) and his father Zechariah’s mouth, struck dumb when he failed to believe God’s word to him from the Archangel Gabriel, is opened as he agrees his son should be named “John,” which means “gift of God.”

St. Ambrose comments: “God in His mercy and readiness to pardon our sins, not only restores to us what He has taken away, but grants us favors even beyond our expectations. Let no one then distrust Him, let no one from consciousness of past sins despair of the Divine blessing. God knows how to change His sentence, if you have known how to correct your sin, seeing he that was long silent prophesies; as it is said, And Zacharias was filled with the Holy Spirit.”

Readings: https://bible.usccb.org/bible/readings/062426-Day

Audio: https://bible.usccb.org/podcasts/audio/daily-mass-reading-podcast-june-24-2026-day

06/24/2026

Commentary on the Readings for Tuesday, June 23, 2026:

In 2 Kings 19, King Hezekiah of Judah has just heard the blasphemous prophecy of Sennacherib, King of Assyria’s, messenger Rabshakeh. In it he attempts to terrify King Hezekiah into surrendering Jerusalem without a fight, saying that he can neither depend upon the Egyptians for help (Tirhakah the Pharaoh) or upon their God (hence the blasphemy).

Hezekiah’s response was to rend his garments and make an act of penance, then sent his key officials (e.g. Eliakim his prime minster and others) to the great Prophet Isaiah to find out the truth. Isaiah assures them that God has a surprise in store for the Assyrian King Sennacherib, who will respond to a rumor and return his own country only to be killed. Thus, Jerusalem will be spared and God will not be mocked by an enemy.

In today’s reading (2 Kings 19: 9b-11, 14-21, 31-35a, 36) Hezekiah’s receives a further threat in the form of a letter from Sennacherib, King of Assyria. He takes the letter and lays it out before the Lord in Temple and prays that Jerusalem be saved from the hands of this blasphemer. Once again Isaiah the Prophet gives God’s reply that He will “save this city for my own sake and for the sake of my servant David.”

Indeed, the Lord’s word was fulfilled in that night the angel of the Lord slew 185,000 of the Assyrians, forcing Sennacherib to return to Assyria. Sennacherib’s died in 681 B.C., assassinated by his own sons.

Psalm 48 opens with acknowledgement of the greatness of God and sees this greatness in part in the enduring strength of Jerusalem, “the city of the great King.” The psalmist ponders God’s mercy, as we should, so we join in proclaiming, “God upholds his city forever.”

In the Gospel (Matthew 7: 6, 12-14) Jesus gives us a saying concerning holiness, which the Church has used as a warning not to profane either the Word of God nor the sacraments, but rather to use prudence and discernment in their preaching and administration.
The Gospel also gives us the “golden rule” to do unto others as we would have them to do to us. This is our obligation from love which follows from the fact that we are all made in the image and likeness of God and should be treated accordingly. Jesus teaches us to love others as He loves us. This is the Good News so sorely lacking in our treatment of one another today, especially in politics and in politicized demonstrations.

Finally, Jesus speaks of the narrowness of the gate that leads to life and the great width of the one that leads to destruction because “those who enter by it are many.” This certainly, refutes, along with many other sayings of Jesus concerning hell, those who wishfully think that no one is in hell. God’s mercy is His greatest attribute, but clearly He is saying there are many who refuse it. This is sobering and should lead us to do all that we can for the salvation of souls both by active ministry to others and by our prayers and sacrifices.

St. Jerome, an Early Church Father, comments:
“Attend to the words, for they have an especial force, "many walk" in the broad way - "few find" the narrow way. For the broad way needs no search, and is not found, but presents itself readily; it is the way of all who go astray. Whereas the narrow way neither do all find, nor when they have found, do they straightway walk therein. Many, after they have found the way of truth, caught by the pleasures of the world, desert midway..”

Readings: https://bible.usccb.org/bible/readings/062326.cfm

Audio: https://bible.usccb.org/podcasts/audio/daily-mass-reading-podcast-june-23-2026

06/22/2026

Saint John Fisher, Bishop and Martyr:

John Fisher was born in Beverly, England about 1459 (or 1469?) and was highly educated, becoming a Renaissance humanist. After becoming a priest, he served in various roles at Cambridge before becoming chaplain and confessor to the mother of King Henry VII of England. In 1501 he received his doctorate of divinity and became vice-chancellor of the university. Under his guidance the King’s mother Margaret, founded St. John’s and Christ’s colleges at Cambridge.

He was made Bishop of Rochester in 1504, the same year he was elected chancellor at Cambridge. Fisher himself was an accomplished preacher and writer. He preached the funeral oration for Henry VII and his mother when they died. His sermons on the penitential psalms were reprinted seven times before his death. He was said to be the true author of the work defending the faith against Lutheranism, which won King Henry VIII (thought to be its author) the papal title, “defender of the faith” (“Fidei Defensor”).

Bishop Fisher was asked to study the question of Henry VIII’s marriage in 1521. He incurred the king’s anger by staunchly defending the validity of the king’s marriage with Catherine of Aragon. Later he rejected Henry’s claim to be the supreme head of the Church of England, which would have compromised his faith. He was, in fact, the chief defender of Queen Catherine in the legate’s court, where he stated that like John the Baptist, he was prepared to die in defense of the indissolubility of marriage.

In 1529 as a member of the Upper House of Lords, Bishop Fisher warned the parliament that their encroachments on the Church would end with its destruction. The King summoned him for an explanation and pretended it was satisfactory, knowing his henchmen in the parliament would act against him.
This they did a year later when Bishop Fisher, joined by two other bishops, appealed to the Apostolic See for help. This led to several unsuccessful attempts on the bishop’s life, though some of his servants died of poisoning. There was a second failed attempt on the Bishop’s life thereafter.

Fisher preached publicly against the divorce after Sir Thomas More’s forced resignation as Lord Chancellor in May 1532. A year after King Henry VIII secretly went through the form of marriage (he was already married) to Anne Boleyn, Bishop Fisher was arrested, apparently to keep him from opposing the sentence of divorce given by Cranmer and Anne Boleyn’s coronation (June 1533), but released after a couple of weeks.

Subsequently, Henry first arranged an accusation against him of not reporting all the “revelations” concerning the nun of Kent, Elizabeth Barton. Barton, also known as the “Holy Maid of Kent,” was a visionary who claimed that God was not pleased with King Henry decision to divorce his wife Catherine and that if he proceeded to marry Ann Boleyn he would lose his kingdom and die. She was accused of treason by a bill of attainder of Parliament in January,1534 along with 13 of her supporters, including St. Thomas More and St. John Fisher.

More was freed after producing a letter telling her she should not meddle in state affairs, but Bishop Fisher and five other sympathizers were also imprisoned in the Tower. Bishop Fisher was subject to forfeiture of his goods, but later pardoned after payment of a fine of 300 pounds. Sister Elizabeth Barton was hung on the gallows at Tyburn in April of 1534 along with seven other religious, including her confessor.

In feeble health, Bishop Fisher was summoned to take the oath to the new Act of Succession. Both he and St. Thomas More refused because the Act presumed the legality of Henry’s divorce and acknowledged his claim to be head of the English Church.

Imprisoned in the Tower of London on April 26, 1534, Fisher remained 14 months without trial, but was finally sentenced to life imprisonment and loss of goods. He lost his bishopric as well and wrote a long letter to Thomas Cromwell, the king’s leading advisor and henchmen, to describe his suffering in prison.

When Paul III became Pope in 1535 he elevated Fisher to Cardinal. Henry said he would rather send Fisher’s head to Rome then receive the Cardinal’s hat. The Cardinal was subsequently tried, condemned to be hung, drawn and quartered at Tyburn. Instead he was beheaded on the Tower Hill, meeting death with a dignity and courage befitting a Saint. His head was displayed on a pole of London bridge for two weeks after which it was thrown in the Thames River and replaced by St. Thomas More’s head.

He was beatified by Pope Leo XIII in 1886 along with fifty English martyrs and canonized by Pope Pius XI in 1935. St. John Fisher pray for us.

06/22/2026

Commentary on the Readings for Monday, June 22, 2026, Optional memorial of Saints John Fisher and St. Thomas More, Martyrs:

The first reading is taken from 2 Kings 17 and relates the judgment that had come upon Samaria or the Northern Kingdom (also called Israel), which is the apostate kingdom created after the death of Solomon, when Israel was split between Judea (where Jerusalem and the Temple are located) and apostate the Northern Kingdom (Samaria and Galilee). This split led to the apostasy of the North under Jeroboam and his successors which lasted until this climatic final fall took place in 722 B.C. under the evil King Hoshea.

The Scripture is very specific, this disaster came upon Israel (the Northern Kingdom, not Judea) because, “the children of Israel sinned against the LORD, their God . . .” According to the Assyrian chronicles 27,290 people were deported to Assyria or about ten percent of the people. Assyrian policy called for the deportation of the upper classes who would be capable of leading a resistance movement or rebellion against the conquerors.

The people of the Northern Kingdom had been warned of the consequences of sin against God by prophets that God raised up among them, but did not turn back from their course, even worshipping false gods. This was a grave sin when compared to the generous loving gifts of God for His people. This marks the end of a long process that began when King Jeroboam led ten tribes north away from King Rehoboam of the house of David and split the kingdom, making two golden calves to be worshipped along with the Baal so that the people would not return to the Southern kingdom of Judea.

The fall of the Northern Kingdom was also a lesson for Judah, which would last another 200 years before it too fell, but to the Babylonians. It is also a lesson for us because if we abandon God and distance our self from Christ, a Son of David, we will lose our salvation. Failure to bear fruit, St. Macarius reminds us, leads to perdition. He said, “Alas for the soul in which Christ the Lord does not live! because feeling abandoned and full of the turmoil of its passions, it becomes the seed-bed for all vices” (Homiliae spirituales, 28, 2).

Psalm 60 is a prayer to God who has allowed the consequences of sin to overcome the nation. In this circumstance, as verse 11 observes, “worthless is the help of man.” So, we pray fervently, “Help us with your right hand, O Lord, and answer us.”

Jesus gives us sober advice in day to day living in Matthew 7: 1-6. He tells us not to judge others because we too often rush to judgment and condemn them. This is very prevalent in our society today and characteristic of a political culture that seeks to demonize the other side. What is being spoken of here by Jesus is condemning others. If we do not wish to be condemned, then we should not condemn our neighbor.

St. John Chrysostom says we should caution a sinner to cease sinning, but “do not judge, that is, be not a bitter judge; correct him indeed, but not as an enemy seeking revenge, but as a physician applying a remedy.” He adds:

“He does not forbid us to judge all sin absolutely, but lays this prohibition on such as are themselves full of great evils, and judge others for very small evils. In like manner Paul does not absolutely forbid us to judge those that sin, but finds fault with disciples that judged their teacher, and instructs us not to judge those that are above us.”

When correcting others, we should do so with humility and kindness and only after removing similar sins from our own lives, so as not to be seen as hypocrites. A good way of avoiding this sin, is to confess our sins more frequently. Weekly is not too much! Monthly is a minimum for those of us who want to stay close to the Lord.

Readings: https://bible.usccb.org/bible/readings/062226.cfm

Audio: https://bible.usccb.org/podcasts/audio/daily-mass-reading-podcast-june-22-2026-0

06/21/2026

Commentary on the Readings for Sunday, June 21, 2026:

Jeremiah the Prophet, whose ministry stretched from 627 to 586 B.C., witnessed the decline in Israel due to their sinful choices which end in the conquest of Judea by Babylon in 586 B.C. Jeremiah provided the call for reform, which was rejected and led directly to God’s covenant judgment and the fall of Judea.

Jeremiah’s constant cry of the need to repent and reform, partially to give up the worship of false gods, incurred the wrath of the leaders in Judea, including Pashhur the priest who beat him. In the first reading (Jeremiah 20: 10-13), Jeremiah places his trust in God despite the reproach and derision his prophesies bring.

He appeals for God’s help in bringing just vengeance on those who want to terrorize and kill him. He even pleads, “O Lord of hosts, you who test the just, who probe the mind and heart, let me witness the vengeance you take on them . . .” He continues his mission despite doubts and derision, faithful to the end of his life. We are called on to be faithful in all circumstances of our life.

The psalmist (Psalm 69), like Jeremiah, appeals to the Lord in whose name he bears insults and shame. He pleads for God to answer him counting on His kindness and mercy. We join his prayer as we say, “Lord, in your great love, answer me.”

In the second reading from Romans 5: 12-15, St. Paul assures us that God is the source of all goodness and life and that He “did not make death.” God in his goodness granted our first parents a share in his divine life. However, they sinned and lost their inheritance as God had warned them and became mortal and instead passed on death and concupiscence (i.e., attraction or inclination to evil) to mankind.

From that point on man was deprived of supernatural gift of immortality and could not attain heaven. Thus, St. Paul writes, “We believe that in Adam all have sinned.” Fallen human nature was deprived of the grace needed for eternal beatitude.

Death came as a result of original sin as is clearly taught in the Sacred Scriptures. Physical death is seen as a symbol of spiritual death, which is truly death because it is permanent separation from God. Yet, God created men with the gift of eternal life in His own image and likeness. His creation was good, reminding us of the words of the Book of Genesis in the beginning when God created all the creatures of the world. Death, on the other hand, is attributed to “the envy of the devil” (Wisdom 2:24).

Examining our own conscience and the world around us we know that evil exists and we are conscious of our weakness and inclination towards it. But St. Paul’s message is that we have a “new Adam” in Jesus Christ who is our Savior, who in humility profound took on flesh to redeem us.

“Where sin increased, grace overflowed all the more,” so we can now enjoy the hope of eternal life in Jesus Christ. God calls us to eternal bliss with Him in heaven again thanks to our Lord’s obedience to his Father, even to death on a cross.

In the Gospel from Matthew 10: 26-33, Jesus gives comfort and courage to his Apostles by explaining that men filled with evil intent will persecute them as they have persecuted Him. Just as they accused Jesus of making his miracles from Beelzebub (literally an evil Philistine god, but refers here to Satan, the prince of demons), so will they treat his Apostles (and others of His household—members of the Body of Christ).

Thus, just as Jesus trusted in God the Father, so too should His disciples. They should not be afraid to preach the Gospel in the light of day, because what is to be feared is not those who can kill the body, but rather those who can drag down one’s soul into eternal Hell.

Concerning Gehenna (hell), St. Jerome explains:

“This word is not found in the Old Scriptures, but it is first used by the Savior. Let us inquire then into its origin. We read in more than one place that the idol Baal was near Jerusalem, at the foot of Mount Moriah, by which the brook Siloe flows. This valley and a small level plain was watered and woody, a delightful spot, and a grove in it was consecrated to the idol. To so great a folly and madness had the people of Israel come, that, forsaking the neighborhood of the Temple, they offered their sacrifices there, and concealing an austere ritual under a voluptuous life, they burned their sons in honor of a demon.”

St. Jerome continues,

“This place was called “Gehennom,” that is, the valley of the children of Hinnom. These things are fully described in Kings and Chronicles, and the Prophet Jeremiah. God threatens that He will fill the place with the carcasses of the dead, that it be no more called Tophet and Baal, but Polyandrion, i.e. the tomb of the dead. Hence the torments and eternal pains with which sinners shall be punished are signified by this word.”

In explaining the example of God’s provision for even the sparrows, St. Jerome writes: “If these little creations fall not without God's superintendence and providence, and if things made to perish, perish not without God's will, you who are immortal ought not to fear that you live without His providence.”

Thus, God in His Divine providence, controls the events of this world. So, take courage, place your faith in God, He knows we are weak and sometimes frightened and He will console us and see that we who remain faithful to Him are not outdone in anything, by Him who is Love and Goodness itself. Are you ready to say to the Lord today, “send me?”

Readings: https://bible.usccb.org/bible/readings/062126.cfm

Audio: https://bible.usccb.org/podcasts/audio/daily-mass-reading-podcast-june-21-2026

06/21/2026

Commentary on the Readings for Saturday, June 20, 2026:

In the first reading from 2 Chronicles 24:17-25, we learn that after the death of the holy priest Jehoiada, the king he brought to the throne and guided in rebuilding the Temple, Joash, allowed the kingdom to revert to worshipping false gods. God did not abandon His people but rather sent prophets to convert their hearts and appeal to their consciences, but they refused.

The prosperity of the people was hindered by their refusal to honor the covenant they had entered with God and this was made plain to them by Zechariah (not the minor prophet but the son of Jehoiada). But they refused to listen to him and instead conspired to have him stoned to death by the king’s order. Before he died Zechariah prayed his death would be avenged by God.

God’s vengeance against King Joash came in the form of a raid on the king by a small Aramaean (Syrian) force, who left the king in “grievous suffering.” It is believed that Jesus himself in His time spoke of this and other crimes against the prophets, telling the scribes and Pharisees: “that upon you may come all the righteous blood shed on earth, from the blood of the innocent Abel to the blood of Zechariah the son of Barachiah, whom you murdered between the sanctuary and the altar” (Mt 23:35).

Jesus referred to Zechariah as the “son of Barachiah,” rather than “the son of Jehoiada” probably because a different genealogy was being used. The point is that these Old Testament Saints were martyrs and share in the redemption effected by Christ.

Psalm 89 reminds us of the faithfulness of the Lord to His covenant people, which we are by virtue of our Baptism and the Blood of the New Covenant which we receive in Holy Communion. The psalmist says God will punish our crimes but reminds us of His greatest attribute, which is mercy. So, we pray the word of God praising it, “For ever I will maintain my love for my servant.” We are called to reciprocate this love.

In the Gospel (Matthew 6: 24-34) Jesus addresses the question of human needs, including the desire for mammon or wealth. St. Jerome comments: "Mammon," - riches are so termed in Syriac. Let the covetous man who is called by the Christian name, hear this, that he cannot serve both Christ and riches. Yet He said not, he who has riches, but, he who is the servant of riches. For he who is the slave of money, guards his money as a slave; but he who has thrown off the yoke of his slavery, dispenses them as a master.”

St. Matthew put it this way: “No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and mammon” (Mt. 6: 24). The world is not our true home and if we become “a lover of the world” we place our selves at enmity with the God who made us and sent His Son to suffer and die for us.

God’s Spirit within us is “jealous,” for we are commanded not to put things or false gods in front of Him. God desires our undivided love, that is, a love that puts Him above all else in our lives. He gave us free will and He wants us to choose the Good, that is, He wants to choose Him.

St. Augustine points out that our Father is the Divine Physician: “But when we read that the Apostle suffered hunger and thirst, let us not think that God's promises failed him; for these things are rather aids. That Physician to whom we have entirely entrusted ourselves, knows when He will give and when He will withhold, as He judges most for our advantage. So that should these things ever be lacking to us, (as God to exercise us often permits,) it will not weaken our fixed purpose, but rather confirm it when wavering.”

His graces are granted to the humble, but He “resists the proud.” We need not worry about what tomorrow brings or even how we will live, as long as we first and foremost seek the Kingdom of God, which is our true home.

Readings: https://bible.usccb.org/bible/readings/062026.cfm

Audio: https://bible.usccb.org/podcasts/audio/daily-mass-reading-podcast-june-20-2026

06/19/2026

Commentary on the Readings for Friday, June 19, 2026, Optional memorial of St. Romuald, Abbot:

Athaliah, (841-835) daughter of Jezebel and mother of Ahaziah, seized power at her son's death by killing off the rest of the royal family! But one of the royal family, Joash, son of Ahaziah, was hidden in the temple for six years. She was subsequently overthrown by the palace guard and executed by the army. Her temple of Baal was destroyed and worship of the one, true God in the temple restored.

Jehoiada, whose Hebrew name means “the Lord knows,” was the tutor for Joash, a prime mover in the coup against Athaliah and became the regent after her ex*****on. He made a covenant between himself and the people on the one side with God on the other. The intent was that the people would be God’s people and live by the Law and the Covenant. The people rejoiced that the tyrant was gone and the monarch reestablished, but most of all that their faith in the one God was restored.

The primary purpose of psalm 132 is to pray for the successors of David as king, who are called to lead the nation in keeping the Davidic covenant made with God. God’s oath is the basis for the surety of a Davidic heir on the throne provided that the Covenant is kept. So we proclaim in the responsorial, “the Lord has chosen Zion for his dwelling.”

The Gospel passage from Matthew 6: 19-23, provides pearls of wisdom from our Lord’s Sermon on the Mount. The first is that spending all of our time storing up treasures on earth is futile in view of the fact that we hope to spend eternity with God in heaven. Therefore, we must live the kind of Covenant life in the Sacraments that stores up treasures for us in heaven. In other words, we must endeavor to live by the commandments of God and remain close to Him in the Eucharist and the other Sacraments of His Church. We must love God and neighbor.

The second is a warning about the misuse of our eyes, since they are “the lamp of the body.” This is a reminder for Christians today that we must have “Covenant eyes” focused upon Jesus and turned away from sources of temptation, lust, or greed. St. Jerome explains that if the soul has lost its original brightness (grace), “every sense, or that whole part of the soul to which sensation belongs will abide in darkness.”

St. John Chrysostom, an Early Church Father and Doctor of the Church (as is St. Jerome) explains:
“Or; the eye He speaks of is not the external but the internal eye. The light is the understanding, through which the soul sees God. He whose heart is turned to God, has an eye full of light; that is, his understanding is pure, not distorted by the influence of worldly lusts.”.

The darkness in us is our bodily senses, which always desire the things that pertain to darkness. Whoso then has a pure eye, that is, a spiritual understanding, preserves his body in light, that is, without sin; for though the flesh desires evil, yet by the might of divine fear the soul resists it.”

“But whoever has an eye, that is, an understanding, either darkened by the malignant passions, or fouled by evil lusts, possesses his body in darkness; he does not resist the flesh when it lusts after evil things, because he has no hope in Heaven, which hope alone gives us strength to resist desire.”

Readings: https://bible.usccb.org/bible/readings/061926.cfm

Audio: https://bible.usccb.org/podcasts/audio/daily-mass-reading-podcast-june-19-2026

06/19/2026

Commentary on the Readings for Thursday, June 18, 2026:
On
The first reading is taken from the Book of Sirach, which is part of the Wisdom literature that was excluded from the Palestinian Bible but was included in the Septuagint version of the Old Testament, which was the Bible of the Early Church. It is also referred to as the “Wisdom of Jesus, son of Sirach” and later as “Ecclesiasticus.”

The passage in our first reading remembers the greatness allowed to the Prophet Elijah by God. Elijah lived in the time of King Ahaz and his pagan wife Jezebel in the ninth century B.C. and with God’s help successfully struggled to overcome the cult to the Phoenician god Baal, which the king had embraced.

He performed great miracles including raising the dead (1 Kings 17: 22-23) and as is mentioned in this reading, calling down a famine upon the land by shutting off the rain (1 Kings 17:1), and triumphing over the prophets of Baal in the showdown on Mt. Carmel (1 Kings 20-40). But perhaps the most awesome evidence of his relationship with the Lord was his being taken to heaven in a whirlwind in a “chariot of fire and horses of fire” (2 Kings 2:11).

The Book of Malachi in the Old Testament prophesied the return of Elijah “before the great and awesome day of the Lord comes” (Malachi 4:5).

In the Responsorial Psalm (psalm 97), we see the just are urged to rejoice in the Lord. For “the heavens proclaim His justice and all the peoples see His glory” Worship of graven things and false gods fall down before the true God. So, we say, “Rejoice in the Lord, you just.”

In the Gospel (Matthew 6: 7-15) Jesus teaches His disciples how to pray. We would do well to ponder the seven petitions of the prayer. St. Augustine says that it perfectly sums up everything man is supposed to ask God for. There are three petitions to praise God and four more to ask for our needs.

St. Cyprian, an early Church Father, shares some wisdom with us:

“We say not My Father, but Our Father, for the teacher of peace and master of unity would not have men pray singly and severally, since when any prays, he is not to pray for himself only. Our prayer is general and for all, and when we pray, we pray not for one person but for us all, because we all are one. So also, He willed that one should pray for all, according as Himself in one did bear us all.”

He also notes: “Or, He bids us in praying beg that God may he glorified in our life; as if we were to say, make us to live so that all things may glorify You through us. For Hallowed signifies the same as glorified. It is a petition worthy to be made by man to God, to ask nothing before the glory of the Father, but to postpone all things to His praise.”

And again, Cyprian says, “For this we daily make petition, since we need a daily sanctification, in order that we who sin day by day, may cleanse afresh our offenses by a continual sanctification.”

The Fathers of the Church saw the “bread” mentioned here not only as our food for nourishment of the body but also for the spirit in the Holy Eucharist. The St. Pius V Catechism teaches us that the Eucharist is our daily bread because it is offered daily to God in the Holy Mass and because we should receive it daily (if possible) because it brings us close to Jesus.

We pray that our Lord’s kingdom come, for Christians know it will come whether we pray or not, because Jesus said it would. St. Augustine wrote, “When they pray, Let thy kingdom come, what else do they pray for who are already holy, but that they may persevere in that holiness they now have given to them? For no otherwise will the kingdom of God come, then as it is certain it will come to those that persevere to the end.”
We pray too that His will be done with humility and a recognition that our happiness lies in doing God’s will. Doing His will is one of the signs of the Kingdom to come. If we wish to join the Angels and Saints in heaven we too must desire to do His will. We remember that the Lord said, “Not everyone who says to me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of my Father, who is in heaven” (Matthew 7:21).

Because we are sinners forgiveness is central to our hope to be with the Holy Trinity in heaven. Not only must we humbly seek forgiveness from God, but likewise from others and we must also freely give it. Hypocrisy is not in fashion in the heavenly precincts, but thanks be to God, mercy is freely given to humbled sinners.

Readings: https://bible.usccb.org/bible/readings/061826.cfm

Audio: https://bible.usccb.org/podcasts/audio/daily-mass-reading-podcast-june-18-2026

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