1st Reading – Isaiah 6:1-2a, 3-8
In the year King Uzziah died,
I saw the Lord seated on a high and lofty throne,
with the train of his garment filling the temple.
Seraphim were stationed above.
They cried one to the other,
“Holy, holy, holy is the LORD of hosts!
All the earth is filled with his glory!”
At the sound of that cry, the frame of the door shook
and the house was filled with smoke.
Then I said, “Woe is me, I am doomed!
For I am a man of unclean lips,
living among a people of unclean lips;
yet my eyes have seen the King, the LORD of hosts!”
Then one of the seraphim flew to me,
holding an ember that he had taken with tongs from the altar.
He touched my mouth with it, and said,
“See, now that this has touched your lips,
your wickedness is removed, your sin purged.”
Then I heard the voice of the Lord saying,
“Whom shall I send? Who will go for us?”
“Here I am,” I said; “send me!”
Today’s first reading recounts Isaiah’s call to ministry through a majestic vision.
His overwhelming encounter with God’s holiness, his deep sense of unworthiness, and his divine call to mission all foreshadow Peter’s experience in this week’s gospel reading.
In the year King Uzziah died,
Isaiah places his call story in a historical setting, “the year King Uzziah died,” which would have been around 742–740 BC.
Uzziah had been a strong and prosperous king, and his death marked a period of political uncertainty for Judah.
I saw the Lord seated on a high and lofty throne, with the train of his garment filling the temple.
Isaiah has a vision of God enthroned in the temple, emphasizing his sovereignty over earthly rulers. The image of a “high and lofty” throne and a robe that fills the temple suggests overwhelming majesty.
Seraphim were stationed above.
Seraphim are fiery angelic beings associated with God’s holiness. The term seraphim is the plural of seraph, meaning “burning ones.”
They are fiery because of their close proximity to God’s presence, which is frequently depicted as radiant, consuming fire.
“Holy, holy, holy is the LORD of hosts!” they cried one to the other. “All the earth is filled with his glory!”
In biblical Hebrew, repetition of an adjective emphasizes its meaning, so when the seraphim proclaim God’s holiness three times — Holy, holy, holy — it signifies the utmost holiness.
Indeed, holiness is not just an attribute of God but part of his very nature, an aspect of his unapproachable divine mystery.
“Lord of hosts” (YHWH Sabaoth) is a title that describes God as the commander of a great number of angelic military regiments, reinforcing his supreme power.
This seraphim’s exaltation of God’s holiness echoes through the centuries, reverberating in the Sanctus during the Mass, where the faithful join this heavenly chorus to proclaim God’s infinite holiness.
At the sound of that cry, the frame of the door shook and the house was filled with smoke.
The sheer power of divine presence causes the temple structure to tremble.
Smoke is often associated with God’s presence (e.g., Exodus 19:18), signifying mystery, divine majesty, and the inaccessibility of God’s full glory.
Then I said, “Woe is me, I am doomed! For I am a man of unclean lips, living among a people of unclean lips; yet my eyes have seen the King, the LORD of hosts!”
This is an expression of despair. This vision of God’s holiness and majesty has filled Isaiah with a sense of his own uncleanness, causing him to cry out.
This feeling of doom is likely also related to the belief that no one could see the face of God and live (Exodus 33:18-20).
Then one of the seraphim flew to me, holding an ember which he had taken with tongs from the altar. He touched my mouth with it. “See,” he said, “now that this has touched your lips, your wickedness is removed, your sin purged.”
Instead of receiving judgment, Isaiah receives purification. As soon as he humbly acknowledges his unworthiness and insignificance before God, he is cleansed and consoled.
Then I heard the voice of the Lord saying, “Whom shall I send? Who will go for us?”
Several Old Testament passages reflect the ancient Jewish belief that a divine council comprised of heavenly beings serve God and participate in his decision-making (e.g., 1 Kings 22:19-23, Job 1:6, and Psalm 89:7), though God’s authority remains supreme.
This verse suggests that a session of this divine council has just concluded, and a messenger is sought to carry news of the decision which has been made.
“Here I am,” I said; “send me!”
Having been purified, Isaiah is now ready to serve.
His instinctive sense of fear has been replaced by a generous and trusting response: he is ready to do what God wants.
2nd Reading – 1 Corinthians 15:1-11
I am reminding you, brothers and sisters,
of the gospel I preached to you,
which you indeed received and in which you also stand.
Through it you are also being saved,
if you hold fast to the word I preached to you,
unless you believed in vain.
For I handed on to you as of first importance what I also received:
that Christ died for our sins
in accordance with the Scriptures;
that he was buried;
that he was raised on the third day
in accordance with the Scriptures;
that he appeared to Cephas, then to the Twelve.
After that, Christ appeared to more
than five hundred brothers at once,
most of whom are still living,
though some have fallen asleep.
After that he appeared to James,
then to all the apostles.
Last of all, as to one born abnormally,
he appeared to me.
For I am the least of the apostles,
not fit to be called an apostle,
because I persecuted the church of God.
But by the grace of God I am what I am,
and his grace to me has not been ineffective.
Indeed, I have toiled harder than all of them;
not I, however, but the grace of God that is with me.
Therefore, whether it be I or they,
so we preach and so you believed.
Each year the Church dedicates the time between Christmas and Lent to study 1 Corinthians, reflecting on Paul’s guidance to the early Christian community.
This week we move ahead to chapter 15, where Paul reminds the Corinthians of the gospel he originally preached to them, emphasizing the core elements of Christian faith: Christ died, he was buried, he was raised, he appeared.
I am reminding you, brothers and sisters, of the gospel I preached to you, which you indeed received and in which you also stand.
The gospel is not new to Paul’s audience: they received it and currently stand firm in it.
“The Corinthians did not need to learn the doctrine, which they already knew, but they had to be reminded of it and corrected from their errors in understanding it.” [Saint John Chrysostom (ca. 392 AD), Homilies on the First Epistle to the Corinthians 38,2]
Through it you are also being saved,
They are also being saved by the gospel.
Note that this is not past tense: salvation is an ongoing process.
if you hold fast to the word I preached to you, unless you believed in vain.
However, this salvation requires perseverance. Faith must be sustained, which requires persistent effort.
The warning “unless you believed in vain” hints at the danger of abandoning faith, particularly if they reject the resurrection (which Paul will address in our reading next week).
For I handed on to you as of first importance what I also received:
He hands over (paradídōmi) to them what he has received (paralambánō) —indicating that this gospel is part of an established tradition, not his personal invention.
The doctrine that follows is “as of first importance” (en protois), emphasizing its primacy in the Christian faith — it is the foundation, the central truth upon which all else rests.
that Christ died for our sins in accordance with the scriptures;
The death of Christ “for our sins” affirms the sacrificial nature of Jesus’ death, fulfilling the prophecies of the Hebrew Scriptures (e.g., Isaiah 53:4-6).
that he was buried;
The historical event of Jesus’ burial demonstrates the reality of his death, and by extension, his resurrection.
If Jesus were verifiably dead, only resurrection could explain his subsequent appearances as living.
that he was raised on the third day in accordance with the scriptures;
The resurrection fulfills Old Testament foreshadowing found in passages such as Psalm 16:8-11, Jonah 1:17, and Hosea 6:2
By emphasizing these scriptural references, Paul firmly anchors Christianity within the traditions of Israel, demonstrating that Christ’s resurrection was not an isolated event but the fulfillment of God’s redemptive plan.
that he appeared to Cephas, then to the Twelve.
Paul reinforces the historical reality of the resurrection by listing eyewitnesses who saw the risen Christ.
Cephas (Peter) is mentioned first, likely due to his prominent role among the apostles. Paul’s usage of the Aramaic version of Peter’s name was probably intended to underscore his emphasis on the Jewish origin of Christianity.
“The Twelve” refers to the apostles, even though Judas Iscariot was no longer present when Christ appeared to them (Luke 24:36-49).
After that, he appeared to more than five hundred brothers at once,
The mention of “more than five hundred” at once is striking — suggesting a public, verifiable event rather than a hallucination or private vision.
This appearance to five hundred people at once is recorded nowhere else. Some scholars speculate that this event might have occurred in Galilee, possibly aligning with Matthew 28:16-20, when Jesus gives the Great Commission. However, Matthew does not specify the number of people present, so this remains uncertain.
most of whom are still living, though some have fallen asleep.
Mentioning that many of the witnesses were still living means that they were available for questioning.
Paul omits Christ’s appearances to the holy women, referencing only those persons which Jewish law would accept as witnesses.
After that he appeared to James, then to all the apostles.
This is most commonly understood to be James the Just, who played a key role in the Council of Jerusalem (Acts 15), making him one of the most influential figures in early Christianity. Paul later acknowledges him as one of the “pillars” of the Church (Galatians 2:9).
A direct appearance of the risen Christ to James would explain his later leadership role and strong faith.
Last of all, as to one born abnormally, he appeared to me.
Paul calls himself “one born abnormally” (ektroma), a term often translated as “miscarriage” or “untimely birth,” which implies something that comes prematurely or outside its natural order.
Unlike the other apostles, who followed Jesus during His ministry and witnessed His resurrection firsthand, Paul came to the faith later and in a very dramatic way — on the road to Damascus (Acts 9).
For I am the least of the apostles, not fit to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and his grace to me has not been ineffective.
Paul acknowledges his unworthiness, recalling his past as a persecutor of Christians (Acts 8:3, Galatians 1:13). Despite this, God’s grace transformed him, making him a true apostle.
Though his past may have been used against him by critics, Paul has now embraced it as a testament to his faith and God’s redemptive power.
Indeed, I have toiled harder than all of them; not I, however, but the grace of God that is with me.
Though he once persecuted the Church, by the grace of God he now works harder than all the others.
Therefore, whether it be I or they, so we preach and so you believed.
Paul concludes by affirming apostolic unity: The gospel message is the same, regardless of whether it is preached by him or the other apostles.
The focus is on the message, not the messenger.
“Paul does not expect the Corinthians to choose between him and the other apostles. He justifies his own credentials as a teacher but at the same time affirms the others as well. There is no difference between them, since their authority is the same.” [Saint John Chrysostom (ca. 392 AD), Homilies on the First Epistle to the Corinthians 39,1]
Gospel – Luke 5:1-11
While the crowd was pressing in on Jesus and listening
to the word of God,
he was standing by the Lake of Gennesaret.
He saw two boats there alongside the lake;
the fishermen had disembarked and were washing their nets.
Getting into one of the boats, the one belonging to Simon,
he asked him to put out a short distance from the shore.
Then he sat down and taught the crowds from the boat.
After he had finished speaking, he said to Simon,
“Put out into deep water and lower your nets for a catch.”
Simon said in reply,
“Master, we have worked hard all night and have caught nothing,
but at your command I will lower the nets.”
When they had done this, they caught a great number of fish
and their nets were tearing.
They signaled to their partners in the other boat
to come to help them.
They came and filled both boats
so that the boats were in danger of sinking.
When Simon Peter saw this, he fell at the knees of Jesus and said,
“Depart from me, Lord, for I am a sinful man.”
For astonishment at the catch of fish they had made seized him
and all those with him,
and likewise James and John, the sons of Zebedee,
who were partners of Simon.
Jesus said to Simon, “Do not be afraid;
from now on you will be catching men.”
When they brought their boats to the shore,
they left everything and followed him.
Today’s gospel reading tells the story of Peter, James, and John’s calling to be disciples of Jesus.
While the crowd was pressing in on Jesus and listening to the word of God, he was standing by the Lake of Gennesaret.
As a popular preacher, Jesus began to attract large crowds. Recall that at the age of twelve, he astounded the teachers in the temple with his understanding and answers (Luke 2:46-47); we can only assume that now, at thirty, his wisdom and skill in teaching are far greater.
The Lake of Gennesaret is another name for the Sea of Galilee, a hub for fishing and commerce. It is an inland lake thirteen miles long, seven miles wide, and seven hundred feet below sea level.
He saw two boats there alongside the lake; the fishermen had disembarked and were washing their nets.
The fishermen Jesus sees have just returned from an unsuccessful overnight fishing trip. After each excursion, the nets were checked, mended, and cleaned for their next use.
Getting into one of the boats, the one belonging to Simon, he asked him to put out a short distance from the shore.
Peter and Jesus are not strangers. They first met when Andrew introduced Peter to Jesus near the Jordan River (John 1:40-42). Later, Jesus visited Peter’s home and healed his mother-in-law of a fever (Luke 4:38-39; Matthew 8:14-15; Mark 1:29-31).
Note that Peter is still known by his Jewish name, Simon. It isn’t until Luke 6:14 that Jesus changes his name to Peter.
Then he sat down and taught the crowds from the boat.
Teaching from the boat allowed Jesus to use the sloped shoreline as a natural amphitheater for better acoustics while also creating a necessary separation from the pressing crowds.
After he had finished speaking, he said to Simon, “Put out into deep water and lower your nets for a catch.”
Jesus transitions from teaching to focusing on Peter.
Simon said in reply, “Master, we have worked hard all night and have caught nothing, but at your command I will lower the nets.”
Peter reluctantly obeys Jesus’ command, acknowledging the apparent futility of the task. After a long, unsuccessful night of fishing, he and his crew are exhausted.
Note that Peter addresses Jesus with deep respect, calling him “Master” (epistátēs), the Gentile equivalent of “rabbi.” (Recall that Luke wrote primarily for a Gentile audience.) Peter has already witnessed Jesus’ power firsthand in the healing of his mother-in-law.
When they had done this, they caught a great number of fish and their nets were tearing.
The image of the nets breaking describes the overwhelming abundance of the catch.
They signaled to their partners in the other boat to come to help them. They came and filled both boats so that they were in danger of sinking.
The superabundance of the catch cannot be contained in one boat.
When Simon Peter saw this, he fell at the knees of Jesus and said, “Depart from me, Lord, for I am a sinful man.”
Peter’s declaration is not a literal desire for Jesus to leave him but rather an expression of deep humility and unworthiness in the face of Jesus’ miraculous power.
Notice the change in Peter’s address: previously “Master,” now “Lord” (kýrios), a title that combines the elements of power and authority. He has recognized the presence of the divine.
Peter’s reaction mirrors those found in Old Testament encounters with the divine, such as Isaiah’s in our first reading, where the one called responds with reverence and a keen awareness of their own unworthiness.
For astonishment at the catch of fish they had made seized him and all those with him, and likewise James and John, the sons of Zebedee, who were partners of Simon.
The miraculous event affects all present. Along with Peter, James and John will soon be disciples of Christ.
Jesus said to Simon, “Do not be afraid; from now on you will be catching men.”
In the Gospels, Jesus frequently reassures his followers with the phrase “Do not be afraid,” offering comfort in moments of fear, uncertainty, and awe (Matthew 14:27, Luke 5:10, Luke 24:36).
“From now on” is a powerful and prophetic phrase — he has just declared a turning point in their lives. They will now cast a different net, one that will catch men by evangelizing souls.
The verb for “catching” (zōgreō) is given in the continuous tense, indicating a habitual practice.
When they brought their boats to the shore, they left everything and followed him.
Their immediate response shows complete trust and commitment to Jesus.
They leave everything behind: the incredible catch (which would have been worth a significant sum of money), their fishing business, and the stability of their homes and families.
Simon Peter’s journey from skepticism to full discipleship illustrates how encountering Christ leads to a radical reorientation of one’s purpose.
Connections and Themes
Called to serve. Today’s first and last readings are classic examples of divine calling. Isaiah is commissioned to be sent on mission, while the fishermen are invited to gather people for Christ. Their experiences reflect our own: we are not merely called to a private life of holiness but to an active role in the world. Our covenant with God is communal by nature; we are members of the body of Christ, entrusted with a faith that has been handed down to us and must, in turn, be shared with others — just as Paul describes in today’s second reading.
These first few weeks of Ordinary Time have prepared us for this moment: the time has come for us to accept or refuse our call.
Ordinariness of life. As transformative as our call may be, it comes to us in the ordinariness of life. Isaiah was called while in the temple, his usual place of worship. Peter and his partners were called while washing their nets after a night’s work. Our call may come as we teach or raise our children, as we prepare a brief for trial, as we examine a patient, as we repair cars or work at a computer. God meets people where they are.
This perspective sanctifies what is otherwise ordinary. In his incarnation, God took on human flesh and blood, the human experience in all its ordinariness. Over and over we are reminded that God uses the ordinary to reveal the extraordinary. When we realize this, like Peter, we too will cry out: “It is the Lord!”
Called to witness. At the heart of discipleship is the call to bear witness to the death and resurrection of Christ. This fundamental truth — Christ has died, Christ is risen, and Christ lives — forms the core of Paul’s message to the Corinthians in the second reading.
Some will be called to witness in visible, public ways, as Isaiah and the apostles were — through preaching, teaching, healing, or direct service to others. Yet witness is not limited to formal ministry. Many will testify to the reality of Christ in quieter but equally vital ways: promoting ethical practices in the workplace, challenging injustice, or cultivating peace in their communities. Whatever form it takes, authentic witness transforms the ordinary into the extraordinary, revealing the presence of God in daily life.
Sunday Readings 