As we draw near to the end of Lent, today’s Gospel clearly has Jesus’ passion and death in view. That’s why John gives us the detail about Lazarus’ sister, Mary—that she is the one who anointed the Lord for burial (see John 12:3, 7). His disciples warn against returning to Judea; Thomas even predicts they will “die with Him” if they go back.

God’s ways of seeing are not our ways, we hear in today’s First Reading. Jesus illustrates this in the Gospel as the blind man comes to see and the Pharisees are made blind.The blind man stands for all humanity. “Born totally in sin,” he is made a new creation by the saving power of Christ.

The Israelites' hearts were hardened by their hardships in the desert. Though they saw His mighty deeds, in their thirst they grumble and put God to the test in today's First Reading - a crisis point recalled also in today's Psalm.

Jesus is thirsty too in today's Gospel. He thirsts for souls (see John 19:28). He longs to give the Samaritan woman the living waters that well up to eternal life. These waters couldn't be drawn from the well of Jacob, father of the Israelites and the Samaritans. But Jesus was something greater than Jacob (see Luke 11:31-32).

Today's Gospel portrays Jesus as a new and greater Moses. Moses also took three companions up a mountain and on the seventh day was overshadowed by the shining cloud of God's presence. He too spoke with God and his face and clothing were made radiant in the encounter (see Exodus 24, 34). But in today's Lenten Liturgy, the Church wants us to look back past Moses.

In today’s epic Gospel scene, Jesus relives in His flesh the history of Israel. We’ve already seen that, like Israel, Jesus has passed through water and been called God’s beloved Son (see Luke 3:22; Exodus 4:22). Now, as Israel was tested for forty years in the wilderness, Jesus is led into the desert to be tested for forty days and nights (see Exodus 15:25).

In today's Liturgy, the destiny of the human race is told as the tale of two "types" of men - the first man, Adam, and the new Adam, Jesus (see 1 Corinthians 15:21-22; 45-59).

Paul's argument in the Epistle is built on a series of contrasts between "one" or "one person" and "the many" or "all." By one person's disobedience, sin and condemnation entered the world, and death came to reign over all. By the obedience of another one, grace abounded, all were justified, and life came to reign for all.

Jesus tells us in the Gospel this week that he has come not to abolish but to “fulfill” the Law of Moses and the teachings of the prophets. His Gospel reveals the deeper meaning and purpose of the Ten Commandments and the moral Law of the Old Testament. But his Gospel also transcends the Law. He demands a morality far greater than that accomplished by the most pious of Jews, the scribes and Pharisees. Outward observance of the Law is not enough. It is not enough that we do not murder, commit adultery, divorce, or lie.

Jesus came among us as light to scatter the darkness of a fallen world. As his disciples, we too are called to be “the light of the world,” he tells us in the Gospel this Sunday (see John 1:4–4, 9; 8:12; 9:5). All three images that Jesus uses to describe the Church are associated with the identity and vocation of Israel. God forever aligned his Kingdom with the Kingdom of David and his sons by a “covenant of salt,” salt being a sign of permanence and purity (see 2 Chron. 13:5, 8; Lev. 2:13; Ezek. 43:24).

In the readings since Christmas, Jesus has been revealed as the new royal son of David and Son of God. He is sent to lead a new exodus that brings Israel out of captivity to the nations and brings all the nations to God.

As Moses led Israel from Egypt through the sea to give them God's law on Mount Sinai, Jesus too has passed through the waters in baptism. Now, in today's Gospel, He goes to the mountain to proclaim a new law - the law of His Kingdom.

Today's Liturgy gives us a lesson in ancient Israelite geography and history. Isaiah's prophecy in today's First Reading is quoted by Matthew in today's Gospel. Both intend to recall the apparent fall of the everlasting kingdom promised to David (see 2 Samuel 7:12-13; Psalm 89; Psalm 132:11-12).

Eight centuries before Christ, that part of the kingdom where the tribes of Zebulun and Naphtali lived was attacked by the Assyrians and the tribes were hauled off into captivity (see 2 Kings 15:29; 1 Chronicles 5:26).

Jesus speaks through the prophet Isaiah in today's First Reading. He tells us of the mission given to Him by the Father from the womb: "'You are My servant,' He said to Me."

Servant and Son, our Lord was sent to lead a new exodus - to raise up the exiled tribes of Israel, to gather and restore them to God. More than that, He was to be a light to the nations, that God's salvation may reach to the ends of the earth (see Acts 13:46- 47).

An "epiphany" is an appearance. In today's readings, with their rising stars, splendorous lights and mysteries revealed, the face of the child born on Christmas day appears.

Herod, in today's Gospel, asks the chief priests and scribes where the Messiah is to be born. The answer Matthew puts on their lips says much more, combining two strands of Old Testament promise - one revealing the Messiah to be from the line of David (see 2 Samuel 2:5), the other predicting "a ruler of Israel" who will "shepherd his flock" and whose "greatness shall reach to the ends of the earth" (see Micah 5:1-3).

Today we give thanks to Mary, the Mother of God. Her response to the angel, born of a humble heart, brought us life and salvation in the Child conceived in her womb.

From before all ages, God had destined her for this decisive role in salvation history. She was to be the woman who in the fullness of time would bear God's only Son, as Paul tells us in today's Epistle. In times past, God spoke to His chosen people, the Israelites, through prophets (see Hebrews 1:1-2), and imparted His blessings upon them through His priests, as we hear in today's First Reading.