THE END AS A GATEWAY TO A NEW BEGINNING
First Reading: Daniel 12:1-3
Responsorial Psalm: Psalm 16:5, 8, 9-10, 11
Second Reading: Hebrews 10:11-14, 18
Gospel: Mark 13:24-32
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The concept of an “end” often carries a sense of finality, loss, and uncertainty. Human beings naturally resist endings, whether it is the end of a life, a relationship, or an era, because endings are often associated with grief and the unknown. This universal sentiment is why endings are frequently met with fear and hesitation; they mark the cessation of what is familiar, stable, or cherished. However, endings can also herald change, renewal, and new beginnings, especially when viewed through the lens of divine providence. It is this paradox that the Book of Daniel provides, offering a vision of hope and restoration that reframes the concept of an end.
In Hebrew, the word often translated as “end” in the Book of Daniel is קֵץ (qets), which denotes not just termination but a boundary or limit within time. In today’s First Reading (cf. Daniel 12:1-3), “qets” signifies the conclusion of a period of distress and the decisive intervention of God. This use of the term is pertinent because it shifts the focus from despair to divine action. The end in Daniel is not a chaotic dissolution of history but a purposeful transition orchestrated by God, leading to justice, resurrection, and everlasting life. It redefines the idea of an end as a gateway to a divinely ordained beginning. This explains why the Book of Daniel was written during the intense persecution of the Jewish people under the Seleucid ruler Antiochus IV Epiphanes, who sought to suppress Jewish religious practices and identity. The book served as a source of encouragement and faith for a suffering community, assuring them that their trials were not meaningless. Through its apocalyptic visions, the book revealed a hidden truth: history, no matter how chaotic or oppressive it seems, is under God’s control. The purpose of the book is to instil hope, affirm the faithfulness of God, and call the people to steadfastness in the face of adversity.
Our First Reading of today, situated at the conclusion of the book, illustrates this message. It describes a time of unparalleled distress but promises divine deliverance for those “whose names are written in the book.” The reference to the resurrection – “many of those who sleep in the dust of the earth shall awake” – is a striking affirmation of life beyond death. It signifies that the end of earthly life is not the ultimate end but a passage to eternal reward or judgment. For the faithful, it is a new beginning in the presence of God, where they “shall shine like the brightness of the firmament.” In this passage, the end gains a richer meaning. It is no longer a source of dread but a moment of divine vindication. The righteous are assured that their suffering and fidelity will not be forgotten but will lead to eternal glory. This hope is not abstract; it is rooted in the belief that God’s justice will prevail, even in the face of overwhelming oppression.
The hope-filled redefinition of the end in today’s first reading finds a symphonic parallel in the Responsorial Psalm (Psalm 16). Psalm 16 is a prayer of confidence and security in God, proclaiming, “You will not abandon my soul to Sheol, nor let your faithful one see decay.” This declaration directly connects to the theme of the resurrection in Daniel. The psalmist’s confidence mirrors the assurance given to the righteous in Daniel’s vision: those who remain steadfast in their fidelity to God will be delivered, even from death itself. This trust transforms the idea of the end, offering not merely hope for survival but the promise of a new, everlasting beginning in the presence of the Lord.
The themes of “the end” and “a new beginning,” deeply embedded in the First Reading find their way into today’s Gospel Reading (cf. Mark 13:24-32). Here, Jesus speaks about eschatological events – cosmic disturbances, the coming of the Son of Man, and the gathering of the elect. This passage, often referred to as part of the eschatos (Greek: ἔσχατος, meaning “last things”), mirrors the culmination of history and God’s ultimate intervention. It further denotes the parousia (Greek: παρουσία, meaning “presence” or “coming”), the anticipated return of Christ in glory. In today’s Gospel Reading, Jesus uses vivid imagery: the darkening of the sun, the dimming of the moon, and the falling of the stars, signalling dramatic changes in the created order. These signs resound the apocalyptic tone of Daniel, where the end of human suffering and the establishment of God’s reign are depicted. The parousia – the coming of the Son of Man—fulfils the hope expressed in Daniel’s vision of divine deliverance. Jesus explicitly connects His return with the fulfillment of Daniel’s prophecy, presenting Himself as the central figure who ushers in this new beginning.
The context of Mark’s Gospel is critical to understanding the passage. Written during a time of turmoil and persecution for early Christians, this discourse assures the faithful that despite the tribulations they face, God’s plan is unfolding. The imagery of the gathering of the elect from “the four winds” reflects the universal scope of salvation, where the faithful, like those in Daniel whose names are in the “book of life” are brought into eternal communion with God.
The term “eschatos” symbolizes the “last things,” not as a cataclysmic end but as the fulfilment of God’s promises. This reframing mirrors Daniel’s portrayal of the “end” as a transition rather than a termination. Similarly, the parousia is not a moment to fear but one of hope, where Christ’s return brings justice, vindication, and restoration for the faithful. In today’s Gospel Reading, Jesus stresses vigilance and readiness: “Learn a lesson from the fig tree. When its branch becomes tender and sprouts leaves, you know that summer is near.” This metaphor ties directly to the idea of recognizing the signs of God’s activity in history and responding with faith. Just as Daniel’s audience was called to endure and remain faithful amidst persecution, so too are the disciples in Mark, and by extension, all believers are urged to live in a state of watchful expectation.
For contemporary believers, the message is clear: the “end” is not a time to be dreaded but a moment to live for, marked by vigilance, faith, and hope. The promise of the “parousia” encourages us to remain steadfast in our commitment to Christ, to trust in God’s timing, and to see every trial as a step towards the fulfilment of His plan. Like the wise in Daniel who shine brightly and the elect in Mark who are gathered by Christ, we are called to live in anticipation of the new beginning that God has prepared, where His justice, mercy, and love will be fully realized.
While Daniel and Mark focus on the end times and the hope of divine intervention, the Second Reading from the Letter to the Hebrews (10:11-14,18) focuses on the present reality of Christ’s completed sacrifice as the foundation for this hope. Together, these readings invite us to view the end not as a distant or abstract concept, but as an integral part of our daily lives, grounded in Christ’s redemptive work. The Letter to the Hebrews contrasts the repetitive sacrifices of the Old Covenant, which could not fully take away sins, with Christ’s one perfect sacrifice that accomplished eternal salvation. This once-for-all offering brings the ultimate “new beginning” for humanity by reconciling us to God. The assurance that “where there is forgiveness, there is no longer any offering for sin” reveals the completeness of Christ’s work and invites believers to live in confidence, knowing that their salvation has been secured.
Practically, the eschatological vision of Daniel and the Gospel finds its fulfilment in the reality presented in Hebrews. The “end” and the “new beginning” promised in the First Reading and Gospel are made possible because Christ has already defeated sin and death. His sacrifice assures believers that the cosmic upheavals and divine judgment described in Daniel and Mark are not events to be feared but moments to embrace with hope, rooted in the certainty of God’s love and justice.
Therefore, dear friends, we must place our confidence in Christ’s sacrifice, knowing that He has secured our victory and eternal redemption. We are called to live in vigilance and faithfulness, embodying righteousness and leading others to Christ by our witness. Let us hold fast to our hope in God’s justice, trusting that He will rectify all injustices and bring His perfect plan to fulfilment. In the face of trials, we must heed the call to perseverance, standing firm in faith as we journey towards the promises of eternal life. Finally, let us actively participate in the “new beginning” Christ has inaugurated, dedicating our lives to prayer, service, and the Gospel, as we anticipate the fullness of His kingdom.
May the Lord bless His words in our hearts, through Christ, our Lord. Amen.
Shalom!
© Fr. Chinaka Justin Mbaeri, OSJ
Seminário Padre Pedro Magnone, São Paulo, Brazil
nozickcjoe@gmail.com / fadacjay@gmail.com
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