Introduction

As the season of Lent approaches its climax, the readings for this week call us to let go of the past and embrace God’s new work.

Even in light of all the mighty works God has performed for the sake of the people, God promises something more magnificent, something beyond our imaginations: Redemption in Christ.

1st Reading – Isaiah 43:16-21

Thus says the LORD,
who opens a way in the sea
and a path in the mighty waters,
who leads out chariots and horsemen,
a powerful army,
till they lie prostrate together, never to rise,
snuffed out and quenched like a wick.
Remember not the events of the past,
the things of long ago consider not;
see, I am doing something new!
Now it springs forth, do you not perceive it?
In the desert I make a way,
in the wasteland, rivers.
Wild beasts honor me,
jackals and ostriches,
for I put water in the desert
and rivers in the wasteland
for my chosen people to drink,
the people whom I formed for myself,
that they might announce my praise.

Today’s first reading is a powerful prophecy of hope, showing God’s faithfulness in the past and his promise of even greater salvation.

The original setting for these words from Isaiah is the Babylonian exile (587-537 BC). This was a terrible time, not only because the Israelites were no longer in the Holy Land but because the loss of their homeland, temple, and identity made them wonder if God had abandoned them.

Thus says the LORD,

This is the typical introduction for a prophecy. It signifies divine authority, indicating that the words that follow are not the prophet’s but a direct message from God.

who opens a way in the sea and a path in the mighty waters, 

God reminds the Israelites just who it is that is speaking, namely, the one who delivered them from slavery in Egypt.

Specifically, God reminds them how he parted the Red Sea (Exodus 14:21-22), demonstrating his power over creation and his ability to lead his people to freedom.

who leads out chariots and horsemen, a powerful army, till they lie prostrate together, never to rise, snuffed out and quenched like a wick.

This recalls Pharaoh’s army being drowned in the Red Sea (Exodus 14:26-28). It shows God’s judgment against oppressors and his power to overthrow even the strongest human forces. The phrase “quenched like a wick” conveys the absolute finality of God’s victory.

What God did at that time, God can do now.

Remember not the events of the past, the things of long ago consider not; see, I am doing something new! Now it springs forth, do you not perceive it?

Here, God shifts the focus away from the past. While the Exodus was monumental, God tells Israel not to dwell solely on what he has done before because something even greater is coming. In fact, this new act of salvation is already beginning.

In the larger context of Isaiah Chapter 43, we see that this new redemptive act is the return of the Israelites from exile in Babylon. However, this verse also foreshadows the coming of Christ and the establishment of the Kingdom of God.

The new “exodus” out of Babylon will be such a wondrous deed that it will surpass even the exodus from Egypt, replacing it in their memory as the basis of their identity.

In order for Israel to receive God’s new graciousness, they must let go of their painful past and focus on the present, because God is doing something new.

In the desert I make a way, in the wasteland, rivers. Wild beasts honor me, jackals and ostriches, for I put water in the desert and rivers in the wasteland 

This vivid imagery of transformation and renewal depicts God upending nature: He makes a way in the wilderness and rivers in the desert.

The striking contrast between barren, desolate landscapes and flowing water symbolizes God’s power to provide, restore, and bring life where it seems impossible.

for my chosen people to drink, the people whom I formed for myself, that they might announce my praise.

God calls the Israelites “my chosen people” and “the people whom I formed for myself.” God has formed these people and will save them now as God has in the past, so that “they might announce my praise.”

The God who created the universe, who liberated them from slavery in Egypt, who gave them water and manna in the desert — surely this God can also fashion this defeated people into a new and vibrant race. This is the promise of salvation being made.

2nd Reading – Philippians 3:8-14

Brothers and sisters:
I consider everything as a loss
because of the supreme good of knowing Christ Jesus my Lord.
For his sake I have accepted the loss of all things
and I consider them so much rubbish,
that I may gain Christ and be found in him,
not having any righteousness of my own based on the law
but that which comes through faith in Christ,
the righteousness from God,
depending on faith to know him and the power of his resurrection
and the sharing of his sufferings by being conformed to his death,
if somehow I may attain the resurrection from the dead.

It is not that I have already taken hold of it
or have already attained perfect maturity,
but I continue my pursuit in hope that I may possess it,
since I have indeed been taken possession of by Christ Jesus.
Brothers and sisters, I for my part
do not consider myself to have taken possession.
Just one thing: forgetting what lies behind
but straining forward to what lies ahead,
I continue my pursuit toward the goal,
the prize of God’s upward calling, in Christ Jesus.

In today’s second reading, Paul exemplifies detachment from past achievements and worldly status, perseverance in pursuit of the prize of eternal life, and transformation in Christ — central Lenten themes as we approach Holy Week.

Brothers and sisters: I consider everything as a loss because of the supreme good of knowing Christ Jesus my Lord.

Just before this passage, Paul lists his credentials:

If anyone else thinks he can be confident in flesh, all the more can I. Circumcised on the eighth day, of the race of Israel, of the tribe of Benjamin, a Hebrew of Hebrew parentage, in observance of the law a Pharisee, in zeal I persecuted the church, in righteousness based on the law I was blameless.[But] whatever gains I had, these I have come to consider a loss because of Christ. (Philippians 3:4b-7)

Paul’s relationship with Christ led him to reassess what it truly means to please and serve God. He came to recognize that his former achievements —his status as a Pharisee and his strict observance of the Law — were worthless compared to the surpassing gift of knowing Christ.

For his sake I have accepted the loss of all things and I consider them so much rubbish, that I may gain Christ and be found in him,

The Greek word translated here as “rubbish” is a vulgar Greek term (skýbalon); it might be better translated as “dung.” Paul flings away in disgust anything that could hinder his relationship with Christ (Luke 14:33).

This is a strong message coming from someone who once had such zeal in his former life as a Pharisee. This doesn’t mean that good works or the moral law are useless; rather, they cannot save us apart from Christ’s grace.

not having any righteousness of my own based on the law but that which comes through faith in Christ, the righteousness from God,

Paul contrasts righteousness from the Mosaic Law (which he once relied upon) with the righteousness that comes from faith in Christ.

“Righteousness comes from faith, which means that it too is a gift of God. For since this righteousness belongs to God, it is an unmerited gift. And the gifts of God greatly exceed any achievements of our own zeal” (Saint John Chrysostom (between 398-404 AD), Homilies on the Epistle to the Philippians 12,3,7-9).

depending on faith to know him and the power of his resurrection and the sharing of his sufferings by being conformed to his death, if somehow I may attain the resurrection from the dead.

Paul also understood the message Isaiah gave the exiles in our first reading: suffering has a purpose.

Paul knew that it was only through identification with Christ’s suffering and death that he would really know Christ and the power of his resurrection.

“From faith comes our sharing in His sufferings. How? If we had not believed in Him, we would not be suffering with Him. If we had not believed that we will abide and reign with Him, we would not have endured these sufferings” (Saint John Chrysostom (between 398-404 AD), Homilies on the Epistle to the Philippians 12,3,10-11).

It is not that I have already taken hold of it or have already attained perfect maturity, but I continue my pursuit in hope that I may possess it,

Paul realizes that he is far from perfect and that he will be growing in his Christian maturity for the rest of his life. Sanctification is a life-long process.

since I have indeed been taken possession of by Christ Jesus.

This is possibly a reference to Paul’s conversion experience on the road to Damascus (Acts 9:1-19).

Brothers, I for my part do not consider myself to have taken possession.

It is not our laying hold of Christ, but his laying hold of us, which is our happiness and salvation.

Just one thing: forgetting what lies behind but straining forward to what lies ahead, I continue my pursuit toward the goal, the prize of God’s upward calling, in Christ Jesus.

Again echoing our first reading, Paul emphasizes forward movement in the spiritual life, not being trapped by past failures or achievements.

The Greek for straining forward is epekteínomai, which indicates stretching intensely towards a specific focal point.

Paul sees this struggle as ongoing: he has not yet taken hold of it; he has not attained it; he continues his pursuit; he strains forward.

Paul is confident that he will achieve his goal not because of his own merit and righteousness but because of the merit and righteousness of Jesus Christ.

Gospel – John 8:1-11

Jesus went to the Mount of Olives.
But early in the morning he arrived again in the temple area,
and all the people started coming to him,
and he sat down and taught them.
Then the scribes and the Pharisees brought a woman
who had been caught in adultery
and made her stand in the middle.
They said to him,
“Teacher, this woman was caught
in the very act of committing adultery.
Now in the law, Moses commanded us to stone such women.
So what do you say?”
They said this to test him,
so that they could have some charge to bring against him.
Jesus bent down and began to write on the ground with his finger.
But when they continued asking him,
he straightened up and said to them,
“Let the one among you who is without sin
be the first to throw a stone at her.”
Again he bent down and wrote on the ground.
And in response, they went away one by one,
beginning with the elders.
So he was left alone with the woman before him.
Then Jesus straightened up and said to her,
“Woman, where are they?
Has no one condemned you?”
She replied, “No one, sir.”
Then Jesus said, “Neither do I condemn you.
Go, and from now on do not sin any more.”

In today’s gospel reading, the scribes and Pharisees use a woman caught in adultery to attempt to trap Jesus in a dilemma regarding the Mosaic Law.

Jesus treats the woman with compassion and uses the opportunity to powerfully illustrate the balance of God’s justice and mercy.

Jesus went to the Mount of Olives. But early in the morning he arrived again in the temple area, and all the people started coming to him, and he sat down and taught them.

The Mount of Olives was a place where Jesus often withdrew for prayer and solitude (Luke 22:39). This suggests that Jesus had likely withdrawn for time in prayer before returning to the temple to teach.

The Temple was not only a place of worship but also a center for learning, where rabbis and scribes regularly taught their students, particularly in the outer courts, which were open to the public.

His growing popularity is evident as “all the people” gathered to hear him.

Then the scribes and the Pharisees brought a woman who had been caught in adultery and made her stand in the middle. They said to him, “Teacher, this woman was caught in the very act of committing adultery.

Jesus’ enemies likely considered the large gathering to be the perfect setting in which to test Jesus.

Now in the law, Moses commanded us to stone such women.

Actually, the law required that both parties to the adultery be stoned (Leviticus 20:10, Deuteronomy 22:22-24). The fact that only the woman is brought raises questions — where is the man?

They seem more interested in trapping Jesus than exacting justice according to the law.

So what do you say?”

To understand the trap set by the scribes and Pharisees, it is important to know that the occupying Romans had revoked the Jews’ authority to carry out the death penalty (John 18:31). They present Jesus with a legal dilemma, asking him to rule on a controversial matter. If he upholds Mosaic Law and approves stoning the woman, he would be in violation of Roman authority and contradict his own teachings on mercy. However, if he rejects the punishment, he could be accused of disregarding Mosaic Law, undermining his credibility as a teacher.

Jesus bent down and began to write on the ground with his finger.

This is the only passage in scripture where Jesus is said to have written anything. Because the text doesn’t tell us what he wrote, this moment is one of the most intriguing mysteries in the Gospels, sparking much speculation among scholars and readers alike:

• Some speculate he wrote the accusers’ sins or names.
• Others suggest he referenced Jeremiah 17:13, which speaks of those who forsake God being “written in the earth.” This would have been a subtle indictment of the accusers for their hypocrisy
• It may have also been a delaying tactic, forcing the accusers to reflect.

The author’s choice not to reveal what Jesus wrote suggests that the content of his writing is less important than his refusal to be trapped in the accusers’ scheme.

But when they continued asking him, he straightened up and said to them, “Let the one among you who is without sin be the first to throw a stone at her.”

Jesus does not deny the Law but shifts the focus to the accusers’ moral integrity.

Under Mosaic Law (Deuteronomy 17:7), the witnesses to a crime were responsible for initiating the execution.

The Pharisees typically believed themselves to be righteous or sinless in the eyes of the Law. Jesus had repeatedly confronted their self-righteousness (e.g., Matthew 23:27-28), pointing out that their outward holiness did not match the inward state of their hearts. If they threw the first stones and were arrested by the Romans, they could not claim that they had acted on Jesus’ authority.

Jesus acknowledges the woman’s need for forgiveness, while the scribes and Pharisees fail to recognize their own need for mercy. By asking them to consider their own sin before judging, Jesus makes it clear that all are in need of grace.

Again he bent down and wrote on the ground.

Jesus resumes writing, giving the accusers time to reflect on their own guilt and reducing their embarrassment. Though their sins are as clear to him as the woman’s, he refrains from publicly accusing them as they have accused her.

In other words, Jesus still loves them; they still have a chance.

And in response, they went away one by one, beginning with the elders.

The elders are the wiser ones; they recognize that their trap has been reversed. If they stone her, they have no one to blame but themselves and will be fully answerable to the Romans; if they don’t, they will have rejected the Law of Moses.

Realizing they had been thwarted, they departed in shame, one by one.

So he was left alone with the woman before him. Then Jesus straightened up and said to her, “Woman, where are they? Has no one condemned you?”  

The crowds seem to have dispersed as well.

“Woman” is a term of respect (as Jesus used for his mother in John 2:4).

She replied, “No one, sir.” Then Jesus said, “Neither do I condemn you. Go, and from now on do not sin any more.”

Only now does Jesus act directly. He treats her with the respect and compassion that he has always shown those who are open to him and his message of salvation.

As in many other cases, he disregards Jewish protocol by speaking in public to a woman who is a stranger to him and a known sinner.

Jesus does not condone her sin but extends grace, calling her to repentance.

Compassion and mercy have won out.

Connections and Themes

God is doing something new. Throughout Lent, we have reflected on the extraordinary works God has accomplished: forming a covenant with Abraham, delivering the Israelites from bondage, revealing the divine name, and leading Israel into a land overflowing with life. Yet now, God declares: You haven’s seen anything yet! What could possibly surpass these wonders?

In our first reading, Isaiah’s prophecy calls us to look beyond the toward God’s new unfolding work. In the gospel reading, we witness that newness firsthand. Jesus does not reject or abolish the law; rather, he reveals that its purpose is not ultimate in itself but serves a greater truth. He does not deny the law’s value — he simply reveals that God’s mercy and compassion transcend its authority.

God has indeed done something new. In his encounter with the woman, Jesus overturns rigid legalism in favor of grace. If he could transform her life so radically, what might he accomplish in ours — and in the entire world?

All else is rubbish.  Paul is not satisfied with the blessings of the past; in fact, he considers them rubbish when compared with knowledge of and unity with Christ. Life in Christ is the new reality God has fashioned for us—one that transforms us from sinners bound by guilt to people redeemed and forgiven.

The mortification and penance of Lent serve as a necessary stripping away, the labor pains that precede new birth. Without this deeper purpose, penance becomes mere self-denial without meaning. It is God who creates something new; we are the ones being re-created. Though the process may be painful, the new life that emerges fills us with joy.

Filled with joy. Once again, the Lenten readings remind us that this season is not solely about penance and self-denial but, more profoundly, about God’s boundless grace and our response of joy. We rejoice in our deliverance, in the abundant blessings poured out upon us. We rejoice in being called into God’s family and in the forgiveness that renews us. Though we have known sorrow, we are invited to live in the present and step into the future with hearts full of rejoicing. Our joy does not come from our own efforts, strengths, or achievements — it is rooted entirely in the goodness, generosity, and mercy of God. Truly, the Lord has done great things for us, and we are glad indeed!