4TH SUNDAY IN ORDINARY TIME (YEAR A)

1st Reading          Zephaniah 2:3, 3:12-13

Psalm                    146:7, 8-9a, 9bc-10 (R. Matthew 5:3)

R:// "Blessed are the poor in spirit, for theirs is the Kingdom of Heaven"

2nd Reading        1 Corinthians 1: 26-31

Gospel                    Matthew 5:1-12a

GOD BUILDS HIS KINGDOM WITH THE HUMBLE

Dear friends, Peace and Goodness! Today is the 4th Sunday in Ordinary Time (Year A). It is the 1st Sunday of February 2026. February, in the Catholic Church, is traditionally dedicated to the Holy Family. What binds a family is love. In fact, within the secular sphere, February is regarded as a month of love because of the celebration of Valentine's day. This celebration aligns with the Church's dedication of the month to the Holy Family. 

Let us enter deeply into the readings of the day. The first reading is from Zephaniah 2:3, 3:12-13 and the Gospel is from Matthew 5:1-12a. Let us start with the first reading and say a few things. 

The first reading (Zeph. 2:3, 3:12-13) is just 3 verses, making it a very short passage, but densed. We need to understand that Zephaniah was prophesying during the reign of King Josiah of Judah (Zeph. 1:1). This was around 640-609 BC. Zephaniah prophesied before the full implementation of the reforms of Josiah. At this time, Judah was outwardly religious but inwardly syncretistic, socially unjust, and spiritually complacent (Zeph. 1:4-6). At this time, Assyria was weakening and Babylon was rising. Judah was, however, living in false security. To live within this period is to put oneself midpoint between two powers, torn between who to owe allegiance to. Unfortunately, Judah gave her way to a double standard of life. Zephaniah, therefore, speaks about the day of the Lord, a day of punishment. 

The first thing we should observe is that Zephaniah is addressing the "humble of the land" (עַנְוֵי הָאָרֶץ – ʿanwey hāʾāreṣ). The Hebrew word for Humble as used in the text is "ʿānāw". This describes those who are socially vulnerable, those without political or cultic leverage. These are people who do not tilt toward any political power or deity. They simply remain faithful in the face of changing scenes. In fact, Zephaniah says these people "observe the law", pointing to faithfulness. Additionally, in the Ancient Near East, one's survival depended on alliances, wealth, or cultic manipulation. Humility, not to align, was not admired. It was dangerous. It is by not aligning with a superpower, not shifting focus from YHWH, but by being faithful to him that one escapes the vengeance and punishment of God. There are those who escape by being faithful from the start. 

The second detail is that Zephaniah stresses the fact of "seeking" (דִּרְשׁוּ – diršû). The author repeated it theee times and this gives it a sense of urgency. They are to seek the Lord, righteousness, humility, and they seek refuge in God's name. However, notice that what was sought for initially becomes a reality later. It suggests a kind of reform and separation had occurred. Those who remain are the remnants. With them, God begins a new phase. God does not rebuild with the powerful, those who align with human powers. He rebuilds with the humble and lowly, those who are totally dependent on him and are faithful. We also can see that there are a group that gains it's faithfulness back by seeking. Even if you were not an 'anawim from the beginning, you can become one by seeking in order to avoid the vengeance of the Lord. 

It is interesting that they shall "seek refuge in the NAME of the Lord". This is a covenantal language. In the ancient world, a "name" represented character, personality, authority, and protection. To take refuge in God's name is to live under His revealed identity.

The third detail we should focus on is Zephaniah 3:13. Thus, “They shall do no wrong and utter no lies, nor shall a deceitful tongue be found in their mouth. Then they will graze and lie down, and none shall make them afraid”. The language here recalls Eden and Psalm 23. This is a gardening and shepherding language. The fact of grazing, lying down, and fearlessness are shepherding images. If they are used for the remnants, then it suggests that there is a restored relationship between God and His people. The remnant is not defined by ethnicity or ritual observance, but by truthfulness and justice. Zephaniah's world, where courts were corrupt and prophets were deceptive, a renewed identity is required. These renewed ones will emerge when God finishes purifying. What will emerge will be people whose inner life will match their covenant identity. The movement is that Humility leads to preservation; preservation leads to transformation; transformation leads to peace.

Let us look at the Gospel passage from Matthew 5:1-12a. The passage is the opening of the Sermon on the Mount. Today's text is the Beatitutes. Let us pay attention to a few details. 

We need to underscore that we are reading from the Gospel according to Matthew. The author of this Gospel writes primarily for a Jewish-Christian audience. The audience will better appreciate and see the Messiah in Old Testament figures, particularly Moses. 

The author strikingly relates that Jesus ascends a MOUNTAIN and SAT DOWN to teach (Matt. 5: 1-2). In Jewish tradition, mountains are places of revelation. Matthew is very deliberate. Jesus does not speak on the mountain accidentally. The author wants us to see something intentionally occuring. Jesus is presented as the New Moses because Moses ascended a mountain. As Moses ascended Sinai to receive the Torah, Jesus ascends the mountain to reveal the Torah's ultimate meaning. Yet, unlike Moses, Jesus does not say, "Thus says the Lord". He speaks from Himself. In fact, Mathew says that He SAT DOWN. Sitting down to teach reflects the authoritative posture of a Rabbi. Teaching while seated was the act of one who possessed the authority to interpret. The Sermon on the Mount, beginning with the Beatitutes, is an interpretation of the Law of Moses. 

We also need to pay attention to the fact that the word "Blessed" is repeated severally. The word translates μακάριοι (makarioi), which does not primarily mean "happy" in an emotional sense. It is a state of divine favour. 

“Blessed are the poor in spirit, for theirs is the kingdom of heaven.” "Poor" here is πτωχοί (ptōchoi), referring to the utterly destitute, those who crouch and beg. Being "poor in spirit" does not spiritualize poverty away. It describes those who know their absolute dependence on God. This resonates powerfully with Zephaniah's ʿanāwîm (humble of the land). The Kingdom belongs not to the assertive but to the dependent, grieving, disciplined, and longing. 

Pax et Bonum