3rd Sunday in Ordinary Time (Year A), 2026

A Brief Commentary

At last, our journey with Jesus begins again this year!

The 3rd Sunday in Ordinary Time is an important milestone where the theme of the Christmas season, 'the light shining in the darkness (Epiphany),' begins to take shape as a concrete 'missionary journey' in the public life of Jesus. The prophecy of Isaiah, read during the 'Midnight Mass' of Christmas, begins to move toward 'fulfillment' in this Sunday's Gospel (Matthew 4:12-23) as Jesus takes his first steps in the land of Galilee.

It is highly significant that the light, which appeared quietly as the 'mystery of the Incarnation' in the manger at Bethlehem, now transitions into a dynamic journey that pushes through human history, aiming for the destination of the Passion and Resurrection. The image of Jesus calling the fishermen casting their nets and 'beginning to walk' himself shows that the plan of salvation is not mere knowledge, but a 'journey' we walk together. This Sunday is the 'starting point of public life,' where the arrival of the Savior, celebrated during the Christmas season, unfolds into concrete works of salvation.

First Reading: Isaiah 8:23b–9:3

The first part of the Book of Isaiah (chapters 1–39) is set against the backdrop of the crisis of the Kingdom of Judah under the pressure of the Assyrian Empire in the latter half of the 8th century BC. This passage, in particular, keeps in mind the 'dark age' of 732 BC, when Assyria conquered the Galilee region and many inhabitants were taken away as captives.

The 'land of Zebulun and the land of Naphtali' was the center of the Northern Kingdom of Israel and the region that fell under Assyrian rule earliest. The prophet Isaiah declares hope to this 'people who walked in darkness,' that a 'great light' would soon shine upon them. The perfect tense verb 'have seen a light' (ראו אור) in Hebrew is called the prophetic perfect, a rhetorical technique used to speak of future events with certainty, as if they had already been accomplished.

The triple expression 'the yoke that burdened them, the pole on their shoulder, and the rod of their taskmaster' is a concrete description of Assyrian political and military domination, while simultaneously evoking the memory of liberation during the Exodus from Egypt. The 'day of Midian' refers to the dramatic victory in Judges chapter 7, implying a liberation in which God himself intervenes directly. In the Gospel of Matthew, this prophecy is linked to the appearance of Jesus, who began his ministry in Galilee, and is interpreted as the fulfillment of the coming of the Messiah.

Second Reading: 1 Corinthians 1:10–13, 17

The Corinthian church was established during the Apostle Paul's second missionary journey in the 50s AD. At the time, Corinth was flourishing as the capital of the Roman province of Achaia; it was a crossroads for East-West trade and an international city where diverse religious and philosophical ideas intersected. Around 54–55 AD, when this letter was written, factional strife over leadership had become serious within the church.

Paul criticizes the state of division—'I belong to Paul,' 'I belong to Apollos,' 'I belong to Cephas'—with the sharp question of whether Christ himself is 'divided' (μεμέρισται ὁ Χριστός). The Greek word for 'to divide' (μερίζω) is a strong expression that implies physical violence, such as tearing a body apart, suggesting that the division of the church is violence against the very body of Christ.

Verse 17, 'For Christ did not send me to baptize but to preach the gospel,' succinctly demonstrates Paul's understanding of the apostolate. The phrase 'not with eloquent wisdom' (οὐκ ἐν σοφίᾳ λόγου) is a critique of the Greek rhetoric that had permeated the Corinthian church at the time, and a warning that the Gospel of the Cross must not be rendered 'empty' (κενωθῇ) by human eloquence or philosophical systems. For Paul, the Gospel is not content to be adorned by human wisdom, but is an objective reality that acts as the power of God itself.

Gospel Reading: Matthew 4:12–23

The Gospel of Matthew was written in the 80s AD, likely around Antioch in Syria, for a community of Jewish Christians who were in the process of separating from the Jewish synagogue. A consistent theme in Matthew is 'righteousness' (δικαιοσύνη), showing that Jesus is the promised Messiah and King who does not abolish the Law, but fulfills it.

The event of 'John being arrested' is a turning point that signals the beginning of Jesus' public life. The Greek word 'paradidomi' (παραδίδωμι, to be handed over) is also a word that later foretells the Passion of Jesus himself, superimposing the fate of John the Baptist onto the Cross of Jesus. The expression 'withdrew to Galilee' does not mean a mere geographical move, but signifies a strategic placement in God's plan of salvation.

Matthew intentionally quotes Isaiah 8:23b–9:1 to emphasize that the beginning of the mission in 'Galilee of the Gentiles' is the fulfillment of Old Testament prophecy. 'The people who live in darkness' refers not only to the historical suffering under Assyrian rule but also to a state lacking a complete understanding of the Law—that is, a lack of righteousness. Jesus' first words, 'Repent, for the kingdom of heaven is at hand,' are identical to the words of John the Baptist (3:2), implying both continuity and the fact that Jesus himself is the one who embodies the 'kingdom of heaven.'

In the call, 'Follow me, and I will make you fishers of men,' the Greek phrase 'deute opisō mou' (Δεῦτε ὀπίσω μου) has a different character from the standard phrases used by rabbis of the time when calling disciples. Usually, in the relationship between a rabbi and a disciple, the disciple would choose the rabbi and ask, 'Please allow me to follow you.' However, Jesus' call is a more direct and authoritative imperative that does not question the disciple's will, preparation, or qualifications. This shows that Jesus' words are an absolute vocation based on divine authority, transcending the invitation of a human teacher.

The expression 'fishers of men' (ἁλιεῖς ἀνθρώπων) has the image of the 'fishermen' in Jeremiah 16:16 as its background. In Jeremiah, it is said, 'Behold, I am sending many fishermen to catch them,' where the 'fishermen' meant those who would capture the people of Israel who had fallen into sin as instruments of God's judgment. In Jesus, however, this act of 'catching' is transformed into a positive mission of 'pulling' people up—from judgment to salvation, from destruction to life. In other words, the disciples are made into vessels to lead those in darkness to Christ, who is the light.

Meanwhile, the Greek word 'akoloutheō' (ἀκολουθέω), translated as 'followed,' includes not only 'walking behind' but also 'accompanying' or 'becoming a companion.' This is a word that suggests not just physical following or the acceptance of teachings, but a total personal participation in Jesus' way of life, destiny, and mission itself. The immediate response of 'at once they left their nets and followed him' shows the absolute authority of Jesus' words and the priority of the grace working within the disciples. For Matthew, this vocation story is a theological declaration that clearly shows the apostolic foundation of the church lies not in human decision or quality, but in the unilateral choice of Jesus.

Catechism

Pericope

Repent, for the kingdom of heaven is at hand.

The unity of the Church cannot be hindered

The event of unity beginning from Galilee

Today's Gospel shows the scene where Jesus begins His ministry in Galilee and calls together His first disciples.

"Repent, for the kingdom of heaven is at hand." This declaration is not, first and foremost, a moral appeal seeking a change in the human interior. The Church teaches that what is being announced here is the objective fact that the Kingdom of God has already arrived. Human beings are not the subjects who bring this fact into existence, but rather beings called into an event that has already begun.

The mission is the beginning of the Kingdom of God. We are invited to walk this path with Jesus, so that our sensibilities and reason may be illuminated afterward and led to the essence of the Gospel. We do not "arrive" through our sensibilities and reason; rather, within the reality of the Kingdom of God that has already begun, our very sensibilities and reason are being shaped.

Jesus came not to save individuals in isolation, but to gather them. The calling in Galilee was not merely a recruitment of personnel, but the very formation of a new people. The Church teaches that Jesus' choice of the Twelve was an act symbolizing the twelve tribes of Israel and an event that laid the foundation for the new people of God (see Mark 3, Matthew 19).

At this point, something important is already being shown. The unity of the Church is not an ideal that humans create through later effort. It is a reality that Christ Himself has called together and shaped.

The calling of the Twelve Apostles and the structure that transcends division

The Church teaches that the calling of the Twelve Apostles was an event in which Christ shared His own authority with them and sent them forth to proclaim the Kingdom of God and to perform healings (see Luke 9). What is noteworthy here is that they were not chosen based on their "level of understanding" or "maturity."

Those whom Jesus chose were not morally perfected "good people." As the Gospels frankly show, the apostles were people who lacked understanding, were afraid, betrayed Him, and ran away. Peter denied the Lord three times, Judas betrayed Him, and the other disciples fled before the Cross. Nevertheless, Christ's plan did not collapse because of their weakness. The Church sees here a decisive principle: that unity does not depend on human perfection.

However, we tend to assume we are good people and try to place ourselves in a righteous position by creating divisions. "That person has a problem," "This person is not suitable for the Church"—through such judgments, we unconsciously and casually exclude those whom God has willed to be invited by Jesus.

Augustine says the following about the Church: "The Church is not a gathering of only holy people, but a community of sinners who are being justified" (see Augustine, 'Expositions on the Psalms'). Unity is not guaranteed by the absence of sin. Rather, it is maintained by the faithfulness of Christ, who embraces even humans burdened by sin.

This structure is sacramental. Just as the efficacy of a sacrament is based on the act of Christ Himself, regardless of the perfection of the celebrant or the recipient, the unity of the Church is also a reality given *ex opere operato*. Human sin can wound unity, but it cannot invalidate it.

The Kingdom of God does not presuppose division

This Sunday also centers on the declaration that "the kingdom of heaven is at hand." The Church teaches that the Kingdom of God is not the property of a specific ethnic group, culture, or perfected religious group, but a universal event that invites both Jews and Gentiles (see Matthew 8, 28).

What is important here is that the Kingdom of God is not established through "common understanding" or "consensus building." The Kingdom of God has already been realized through the Paschal mystery of Christ's Cross and Resurrection. "And I, when I am lifted up from the earth, will draw all people to myself" (John 12).

This "drawing" is not persuasion or negotiation. Christ's self-offering itself has the power to draw humanity in one direction. Therefore, the unity of the Church is not born from a common vision or movement goal, but from participation in one sacrifice, one offering.

Louis Bouyer states the following regarding the unity of the Church: 'The unity of the Church is not the result of organizational coordination, but is already a reality in the Eucharist' (cf. Bouyer, L'Église de Dieu). As long as the Eucharist is one, the unity of the Church cannot be fundamentally broken.

Unity Rooted in the Trinity

The Church teaches that it is one from its very source. The ultimate foundation of this unity is not the harmony of human society, but the communion of the Father, the Son, and the Holy Spirit itself.

Clement of Alexandria speaks of the Church as 'the one bride, corresponding to the one Father, the one Word, and the one Holy Spirit' (cf. Clement, The Instructor). In other words, the unity of the Church is a reflection and imitation of the unity of the Trinity.

When standing from this perspective, the very idea that 'unity can be hindered' must be corrected. Divisions and conflicts on the human side are indeed real. However, they do not have the power to destroy unity itself, because the subject of unity is not the Church, but the Triune God Himself.

Thomas Aquinas states regarding charity: 'Charity is the virtue that binds many into one' (cf. Summa Theologica II-II, q.23). The unity of the Church is based on the fact that this charity is poured out by the Holy Spirit.

Visible Division and Unlost Unity

The Church does not hide the fact that divisions have actually occurred throughout history. It acknowledges that realities such as heresy, apostasy, and schism exist and have wounded the body of Christ.

However, at the same time, the Church never says that unity itself has been lost. This is because unity is based not on human faithfulness, but on the promise of Christ.

Origen states: 'Where there is sin, there is division; where there is virtue, there is unity' (cf. Homilies on Ezekiel). These words are not meant to shift the responsibility for division onto others, but to remind us of the reality that unity is already given as a virtue.

Those who are united to Christ through baptism, even if they are not in perfect communion, are already placed within a power that moves toward unity. The Church teaches that many elements of sanctification and truth exist even outside its visible boundaries. All of these come from Christ and lead to Christ.

Unity Cannot Be Destroyed, But It Can Be Refused

The proposition that the unity of the Church cannot be hindered does not mean that human actions are meaningless. On the contrary, it illuminates the harsh reality that while humans do not have the 'power to destroy' unity, they can adopt an attitude of refusing it.

Because the unity of the Church is already given from God's side, it cannot be invalidated by human judgment. However, humans can refuse to participate in the reality of that unity. And that refusal often appears cloaked in words like 'justice,' 'order,' or 'consideration.'

What is at issue here is not overt acts of division. Rather, what is more serious is unconscious exclusion. When we are faced with someone in the Church who is 'likely to cause trouble,' 'someone who has committed a grave sin in the past,' or 'someone who disrupts the atmosphere,' we formally accept them while substantially keeping our distance and building a wall of silence. At such times, no one says, 'Get out.' However, through glances, attitudes, and the atmosphere, a message is conveyed: 'You do not fully belong here.'

If someone who had committed murder in the past were to visit the church, what would we do? Theoretically, we could answer that 'God does not reject those who repent.' But in reality, out of fear, anxiety, disgust, and in the name of 'having to protect the community,' would we not draw a line in our hearts?

What is being questioned here is not whether that person can be trusted. What is being questioned is the fundamental issue of whose justice the Church is built upon.

The Church is not a community established by human innocence or safety. The Church is established solely by the fact that Christ died for sinners. Therefore, when the judgment that 'this person might be dangerous' or 'this person is unacceptable' inadvertently slips into the conclusion that 'this person is not worthy of the Church,' we place our own justice above the cross of Christ.

Glances, silence, a sense of distance, and rejection in the heart. All of these can become acts that tear at unity, even while appearing to maintain order and peace externally. This is because unity is established only through participation in Christ's sacrifice, not through emotional affinity.

As Augustine repeatedly warned, the Church is not a place to conduct final judgment before the end of time. The Church is not a courtroom, but a place on the path of salvation history. It is a place that endures the growing together of wheat and weeds, and a place that accepts a mixture that is difficult for human eyes to understand (cf. Augustine, Sermons on the Gospel of Matthew). Here, 'exclusion' does not manifest as the maintenance of order, but as a lack of faith in God's patience.

As Thomas Aquinas pointed out, the sacraments are not a "reward for the worthy," but a "medicine for the weak" (cf. Thomas Aquinas, Summa Theologiae III, q. 61). This principle applies to the entire Church as well.

The comparison of the Holy Spirit to the wind is decisive in this regard. The wind does not blow freely in controlled spaces or under conditional openness. When humans build walls out of fear or self-defense, that space may become safe, but at the same time, it is closed off from the free working of the Holy Spirit. The Holy Spirit does not prefer a perfected community. Rather, it is precisely in places marked by rifts, tensions, and precariousness that the Spirit brings reconciliation and rebirth.

Therefore, every intention that seeks to divide the Church—even if it stems from good intentions, consideration, or unconscious reactions—ultimately becomes a resistance to God's will. While it cannot destroy unity, it impoverishes us as an attitude that refuses to place ourselves within the reality of unity.

Joseph Ratzinger states regarding the unity of the Church: "Unity is not an order maintained by humans, but a reality patiently preserved by God" (cf. Ratzinger, Called to Communion). When humans can no longer endure this patience, they preempt judgment with their own righteousness, and as a result, they distance those whom God is inviting from the Church.

Unity is not a goal to be achieved, but a reality to be received

Today, at the center of this moment is the image of "Christ who calls us together." This image shows us that before any moral task of "preserving unity," there is the fact that we are already placed within unity.

Unity is not something to be created. Like the sacraments, it is first given, and we are invited to receive it and live in that reality.

Joseph Ratzinger states, "The unity of the Church is always a preceding gift, not the result of human planning" (cf. Ratzinger, Called to Communion). That is why unity cannot be hindered. It may be wounded, but it can never be erased.

The unity of the Church is not an achievement to be guarded, but a gift to be patiently received and sustained. Every time we judge others by our own righteousness, distance ourselves, and exclude them, we think we are protecting the Church, but in reality, we are moving away from the patience of Christ.

Division is not merely a failure of human relationships. It is a silent refusal of God's will—the plan to gather all people into one in Christ.

We are prone to assume that our own righteousness protects the Church. But in reality, what protects the Church is not our righteousness, but the Cross of Christ. When we stand beneath that Cross, no one can safely stand on the "side of exclusion." We are all people who have been forgiven and continue to be invited.

It is at this moment that Jesus' words resonate once again: "Repent, for the kingdom of heaven is at hand." This is not a word directed at others, but a call from God directed at us, who can only accept the reality of unity conditionally.

Living within the unity already given

Today, we are asked not "what we will accomplish," but "where we are placed." We have already been called together by Christ, formed by the Eucharist, and bound into the communion of the Trinity.

Therefore, before we rush to solve something in the face of the reality of division, let us quietly remain within the unity that has already been given.
What sustains the Church is not our judgment or righteousness, but the Cross of Christ, who continues to give Himself in the Eucharist even now.

As those who stand together beneath that Cross, let us not place ourselves on the side of excluding anyone, but live as those who are forgiven and continue to be called together.
Let us not accept the unity that is already unhindered conditionally, but accept it as it is, and live within its weight and patience.

And while surrendering ourselves to the voice of Christ who continues to call us together,
let us walk today as the Church within this unity that has been given to us.