Homilies for the six Sundays of the Easter Season, Ascension Sunday, Pentecost Sunday, Trinity...

EASTER SUNDAY Cycle C MYSTICAL DEATH AND RESURRECTION

‘When Christ your life appears, then you too will appear with him in glory’ (Col 3:1-4) Gospel: Jn 20:1-9

TEXT PARALLEL TEXT MAIN VERSE MAIN TEXT FOOTNOTE

After the sabbath,a And towards dawn on the first day of the week, Mary of Magdala and the other Mary went to visit the sepulcher (v. 1). And all at once there was a violent earthquake, for an angel of the Lord, descending from heaven, came and rolled away the stone and sat on it (v. 2).His face was like lightning, his robe white as snow (v. 3). The guards were so shaken, so frightened of him, that they were like dead men (v. 4). But the angel spoke; and he said to the women, “There is no need for you to be afraid. I know you are looking for Jesus, who was crucified (v. 5). He is not here, for he has risen just, as he said he would. Come and see the place where hec lay(v.6), then go quickly and tell his disciples, ‘He has risen from the dead, and now he is going before you to Galilee; it is there you will see him.’ Now I have told you (v.7)” Filled with awe and great joy the women came quickly away from the tombd and ran to tell the disciples (v. 8), When the sabbath was over, Mary Magdala, Mary, the mother of James,

=Mt 28:1-8 =Mk 16:1-8 =Lk 24:1-10 Jn 20:1 1 Co 16:2 Mt 1:20+; 17:2

Mt 26:32 Jn 21:1

=Mk. 16:1-8 =Mt 28:1-8

1 It was very early on the first day of the weeka and still dark, when Mary of Magdala came to the tomb. She saw that the stone had been moved away from the tomb

Jn 20:1 – a– This was to become ‘the Lord’s Day’, the Christian Sunday; cf. Rv. 1:10. Mt. 28:1 – 8 - a – And not ‘On the Sabbath evening’ (Vulg.) Since the Sabbath was the day of rest, ‘the first day of the (Jewish) week’ corresponds to our Sunday (Rv 1:10), ‘dies dominica’, or ‘the day of the Lord’ so named in memory of the resurrection. Cf. Ac 20:7+; 1 Co 16:2. b – ‘Mary of James’, Mk 16:1; Lk 24:10; cf. Mt 27:56 and 61. c – ‘he’; var. ‘the Lord’. d– Var. ‘came quickly out of the tomb’. Cf. Mk 16:8. Mk 16:1-8 - a – Var. ‘when the sun had risen’. b – According to Mt 28:8; Lk 24:10,22f; Jn 20:18, they did in fact tell the news. Mark, too, may have said so in a loss ending of his gospel (cf. following note); alternatively, he may have deliberately refrained from speaking of it to avoid having to append an account of the apparitions which he has made up his mind to omit.

and Salome bought spices with which to go and anoint him (v. 1). And very early in the morning on the first day of the week they went to the tomb, just as the sun was rising.a(v. 2). They had been saying to one another, “Who will roll away the stone for us from the entrance to the tomb?” (v. 3). But when they looked they could see that the stone-which was very big - had already been rolled back (v. 4). On entering the tomb they saw a young man in a white robe seated on the right-hand side, and they were struck with amazement (v. 5)But he said to them, “There is no need for alarm. You are looking for Jesus of Nazareth, who was crucified: he has risen, he is not here. See here is the place where they laid him (v. 6). But you must go and tell his disciples and Peter, ‘He is going before you to Galilee; it is there you will see him, just as he told you (v. 7)’.” And the women came out and ran away from the tomb, because they were frightened out of their wits; and they said nothing to a soul,b for they were afraid…(v. 8) On the first day of the week, at the first sign of dawn, they went to the tomb with the spices they had prepared (v. 1) They found that the stone had been rolled away from the tomb (v. 2), buton entering discovered that the body of the

=Lk 24:1-12 =Jn 20:1-10 Lk 23:56

Mk 9:3

Mt 2:23+

=Lk. 24:1-11 Mt 28:1-8 Mk. 16:1-8 =Jn 20:1-2

Lk 24:1-20- a – Lk does not intend to speak of the Galilean apparitions; he therefore modifies Mk 18:7, just as earlier he omitted Mk 14:28. Mt. 28:10 – e– Though they agree in recording the initial apparition of the angel (or angels) to the women (Mt. 28:5-7; Mk 16:5-7; Lk. 24:5-7; Jn 20:12-13), the four gospels show divergences when it comes to the appearances of Christ. Setting Mark aside (his abrupt conclusions presents a special problem, cf. Mk. 16:8+, and his ‘longer ending’ recapitulates the data of the other gospels) all the gospels make a clear distinction, both literary and doctrinal, between; 1. Appearances to individuals that help to prove the fact of the resurrection; to Mary Magdalen, either alone (Jn 20:14-17; cf. Mk 16:9), or accompanied (Mt 28:9-10); to the disciples on the road to Emaus (Lk. 24:13-32; cf. Mk. 16:12), to Simon (Lk 24:34), to Thomas (Jn 20:26-29). 2. A collective appearance that is coupled with an apostolic mission (Mt. 28:16-20; Lk. 24:36-49; Jn 20:19-23; cf. Mk 16:14-18). As well as this distinction there two traditions as to where the appearances took place: 1. All in Galilee (Mk. 16:7; Mt 28:10,16-20); 2. All in Judea (Lk and Jn 20). By way of appendix, Jn 21 adds an appearance in

Lord Jesus was not there (v. 3). As they stood there not knowing what to think, two men in brilliant clothedsuddenly appeared at their side (v. 4). Terrified, the women lowered their eyes. But the two men said to them, “Why look among the dead for someone who is alive? (v. 5).He is not here, he has risen. Remember what he told you while he was still in Galilee:a (v. 6), that the Son of Man had to be handed over into the power of sinful men and be crucified, and rise again on the third day (v. 7)”And they remembered his words (v. 8). When the women returned from the tomb they told all this to the Eleven and to all the others (v. 9) The women were Mary of Magdala, Joanna, and Mary the mother of James. The other women with them also told the apostles (v. 10),but this story of theirs seemed pure nonsense, and they did not believe them (v. 11). Then Jesus said to them, ‘Do not be afraid: go and tell my brothers that they must leave for Galilee; they will see me there’.e

Lk 9:29 Ac 1:10-11

Lk 9:22+ =Mt 28:10,17 =Mk 16:10,11,14 Jn 20:18,25,29 Lk 8:2-3 Mt 8:10+

Mt. 28:10+ Lk 24:9-10 Jn 20:1 Ac 1:3 1 Co 15:4

Galilee which though it bears the character of an appearance to individuals (it is for Peter and John predominantly) is nevertheless coupled with an apostolic mission (given to Peter). The primitive apostolic preaching that Paul reproduces in 1 Co 15:3-7 lists 5 appearances (apart from the appearance to Paul himself) which are not easily harmonized with the gospel accounts; in particular he mentions an appearance to James of which the Gospel to the Hebrews also speaks. All this gives the impression that different groups, which cannot now be easily identified, have given rise to the different strands of tradition. But these very divergences of tradition are far better witnesses that any artificial or contrived uniformity to the antiquity of evidence and the historical quality of all these manifestations of the risen Christ.

The disciples looked at one another, wondering which he meant. The disciple Jesus loved was reclining next to Jesus.

Jn 13:22-23 Jn 19:26 Jn 20:2 Jn 21:7,20

2 And came running to Simon Peter and the other disciple, the one Jesus loved. “They have taken the Lord out of the tomb,’ she said ‘and we don’t know where they put

Simon Peter, with another disciple, followed Jesus. This disciple, who was known to the high priest, went with Jesus into the high priest’s palace.

Jn 18:15 =Mt 26:58,69-75 =Mk 14:54,66-72 =Lk 22:54-62

him.”

3 So Peter set out with the other disciple to go to the tomb.

4 They ran together, but the other disciple running faster than Peter reached the tomb first;

5 he bent down and saw the linen cloths lying on the ground, but did not go in.b

Jn 20:5 – b–The disciple acknowledges that Peter has some title of precedence. Cf. 21:15-17.

bPeter, however, went running to the tomb. He bent down and saw the binding cloths but nothing else; he then went back home, amazed at what had happened.

Lk 24:12 =Jn 20:3-10

6 Simon Peter, who was following came up, went right into the tomb, saw the linen cloths on the ground,

Lk 24:12 – b–Om. v. 12.

The dead man came out, his feet and hands bound with bands of stuff and a cloth round his face, Jesus said to them, ‘Unbind him, let him go free’. They took the body of Jesus and wrapped it with the spices in linen cloths, following the Jewish burial custom.

Jn 11:44 Jn 19:40 20:5-7

Jn 19:40

Jn 11:44 Jn 20:7

7 and also the cloth that had been over his head; this was not with the linen cloth but rolled up in a place by itself.

The disciple Jesus loved said to Peter, ‘It is the Lord’. At this word ‘It is the Lord’, Simon Peter, who had practically nothing on, wrapped his cloak round him and jumped into the water.

Jn 21:7 8 Then the other disciple who had reached the tomb first also went in; he saw and he believed.

You study the scriptures, believing that in them you have eternal life, now these same scriptures testify to me, and yet

Jn 5:39+

9 Till this moment they had failed to understand the teaching of the scripture,c that he must rise from the dead.

Jn 20:9 – c– Cf. Ps 16:8-11; 2:7; Ac 2:24-31; 13:32-37; 1 Co 15:4.

you refuse to come to me for life! But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything and remind you of all I have said to you.r

Jn 14:26+ 2:22; 12:16; 13:7; 14:17; 15:26; 16:7,13-15; 20:9 1 Co 2:10 Ep 3:5 1 Jn 2:20,27

Jn 14:26 – r– In place of the departed Christ, the faithful will have the Spirit, 14:16,17; 16:7; cf. 1:33+; He is the paracletos, who intercedes with the Father cf. 1 Jn. 2:1, and whose voice is heard in human courts, 15:26,27, cf. LK. 12:11p., Mt. 10:19-20p. Ac. 5:32. He is the Spirit of truth, leading men to the very fullness of truth, 16:33, teaching them to understand the mystery of Christ – fulfillment of the scriptures, 5:39+, the meaning of his words, 2:19+, of his actions, and his ‘signs’, 14:26, 16:13, 1 Jn. 2:20f,27, all hitherto obscure to the disciples, 2:22, 12:16, 13:7, 20:9. In this way the Spirit is to bear witness to Christ, 15:26, 1 Jn. 5:6,7, and shame the unbelieving world, 16:8-11.

First Reading: Ac10:34a, 37-43


Peter’s address in the house of Cornelius

34a Then Peter addressed them:

And he continued his preaching in the synagogues of Judaea.l

Lk. 4:44+ 37 You must have heard about the recent happenings in Judaea,k about Jesus of Nazareth and how he began in Galilee, after John had been preaching baptism.l

Ac 10:37 - k - Vv. 37-42 sums up the gospel story, cf. 1:21-22; 2:22+, emphasizing the same points as Luke brought out in his own gospel. l– Lit. ‘Jesus from Nazareth, how he began (var. ‘how it (all) began’) in Galilee after the baptism proclaimed by John’. Lk. 4:44 - l- Mk reads ‘Galilee’. Lk uses ‘Judaea’ in the wide sense: the land of Israel. So also in 7:17; 23:5 (?); Ac. 10:37; 28:21.

‘But you will receive power when the Holy Spirit comes on you.i and then you will be my witnessesj not only in Jerusalem but throughout Judaea and Samaria, and indeed to the ends of the earth’.k ‘This is what has come true: in this very city Herod and Pontius Pilatei made an alliance with the pagan nations and the peoples of Israel, against your holy servant Jesus whom you anointed.j The Spirit of the Lord Yahweh has been given to me, for Yahweh has anointed me. He has sent me to bring good news to the poor, to bind up hearts that are broken; to proclaim liberty to captives,

Ac 1:8+ Is 43:10 Mt 28:19 =Lk 24:47-48

Ac 4:27+

Is. 61:1 Is. 11:2; 40:5; 42:1 Ps. 146:7; 147:2 Mt. 3:16+; 11:5 ↗Lk. 4:18-19;

38 God has anointed him with the Holy Spirit and with power, and because God was with him, Jesus went about doing good and curing all who had fallen into the power of the devil.

Ac 1:8 - i – The Holy Spirit is a favorite theme of Luke (Lk 4:1+); he talks mostly about the Holy Spirit as a Power, Lk 1:35; 24:49;Ac 1:8;10:38; Rm 15:13,19; 1 Co 2:4,5; 1 Th 1:5; Heb 2:4, sent from God by Christ, Ac 2:38, to broadcast the Good News. 1. The Spirit gives the charismata, 1 Co 12:4f, that guarantee the message; the gift of tongues, Ac 2:4+, of miracles, 10:38, of prophecy, 11:27+; 20:23; 21:11, of wisdom, 6:3,5,10:2, the Spirit fives strength to proclaim Jesus as Messiah in spite of persecution 4:8,31; 5:32; 6:10;cf. Ph 1;19 and to bear witness to him, Mt. 10;20p; Jn 15:26; Ac 1:8; 2 Tm 1:7f,cf. following note; 3. The Spirit guides the Church in her major decisions: the admission of pagans, Ac 8:29,40; 10:19,44-

freedom to those in prison… As soon as Jesus was baptized he came up from the water, and suddenly the heavens openedl and he saw the Spirit of God descending like a dove and coming down on him.m Men of Israel, listen to what I am going to say;n Jesus of Nazareth was a man commended to you by God by the miracles and portents and signs that God worked through him when he was among you, as you all know. They stood there shouting, ‘What do you want with us, Son of God? Have you come here to torture us before the time?’j

Lk. 7:22 Jn. 1:32 Ac 10:38

Mt. 3:16+ Is 11:2 Dn 9:24 Jn 1:32-34

Ac. 2:22 Mt 2:23 Ac 10:38 Lk 24:19

Mt. 8:29+ Mt 4:3+ Mt 9:33 Mt 10:1 Mt 12:23,28,43 Mt 15:22 Mt 17:18

47; 11;12-16; 15:8, without obligation to observe the Law, 15:28; Paul’s mission to the pagan worlds, 13:2f; 16:6-7; 19:1 (Western Text) cf. Mt. 3:16+,Ac also mentions the Spirit as received in baptism and forgiving sins, 2:38, cf. Rm 5:5+. j – The primary functions of the apostles is to bear witness: not only to Christ’s resurrection, Lk. 24:48, Ac 2:32, 3:15, 4:33, 3:32, 24:48,13;31, 22:15, but also to the whole of is public life, Lk 1:21, Jn 15:27, Ac. 1:22, 10:39f. k- nothing can limit the apostolic mission. Ac 4:27 - h- ‘Anointed’ ; the Greek word is ‘Christ’; it is explained here, v. 27. According to its etymological sense. i - Representing respectively the ‘kings’ and ‘princes’ the Psalm mentions. For ‘Herod’, cf. Lk. 23:6-16. j - The ‘anointing’ that has constituted him King Messiah, ‘the Christ’, cf. Mt. 3:16+. Mt. 3:16 - l - Add ‘for him’, i.e. before his eyes. m- The Spirit which hovered over the waters at the first creation (Gn 1:2) now appears at the beginning of the new creation. It has two functions; it anoints Jesus for his messianic mission (Ac 10:38) which it is guide (Mt 4:1 p; Lk4:14,18: 10:21; Mt 12:18,28), and, according to the patristic view, it sanctifies the water, thus preparing

the way for Christian baptism,cf. Ac 1:5+. Ac 2:22 – n – The content of the earliest apostolic preaching (the ‘kerygma’) is here summarized for the first time; cf. the five discourses of Peter, Ac. 2:14-39, 3:12-26; 4:8-12, 5:29-32, 10:34-43, and the discourse of Paul. 13:16-41. The kerygma is 1. a witness, 1:8+, to Christ’s death and resurrection, 2:24+, and to his exaltation, 2:33+; 2:36+, 2. It also provides certain details of Christ’s ministry; how it was heralded by John the Baptist, 10:37, 13:24, inaugurated by teaching and miracle, 2:22, 10:38, completed by the appearances of the risen Christ, 10:40,41, 13:31, and by the gift of the Spirit, 2:33, 5:32. 3. It places this story in its wider setting: it appeals to the past, adducing the OT prophecies, 2:23+; 2:35+, and it surveys the future, the advent of the messianic era, inviting Jews and pagans to repentance, 2:38+, so that Christ’s glorious return may come the sooner, 3:20-21. The gospels, which are development of the primitive preaching, adopt the same theme. Mt. 8:29 – j – Until the day of Judgment, the demons are to some extent free to work their mischief on earth, Rv. 9:5; they do this normally by taking possession of men, 12:43-45+. Such possession brings disease with it because disease- consequence of sin,

9:2+- is another manifestation of Satan’s dominion, Lk. 13:16. It is for this reason that the gospel exorcism though sometimes described simply as expulsions, cf. 15:21-28p; Mk. 1:23-28p; Lk. 8:2, often take the form of cures, 9:32-34; 12:22-24p; 17:14-18p; Lk. 13:10-17. By his power over the devils Jesus destroys Satan’s empire, 12:28p; Lk. 10:17-19; cf. Lk.4:6; Jn. 12:31+, and inaugurates the messianic era of which, according to the prophets, the gift of the Holy Spirit is the distinctive mark, Is. 11:2+; Jl. 3:1f. Man may refuse to recognize it, 12:24-32, but the demons see it all too well, cf. this passage and Mk. 1:24p; 3:11p; Lk. 4:41;Ac. 16:17; 19:15. This power to exorcise is given by Jesus to his disciples simultaneously with the power of miraculous healing, 10:18p, with which it is connected, 8:3+; 4:24; 8:16p; Lk. 13:32.

But you will receive power when the Holy Spirit comes on you.i and then you will be my witnessesj not only in Jerusalem but throughout Judaea and Samaria, and indeed to the ends of the earth’.k(1:8) ‘…someone who was with us right from the time when John was baptizing until the day when he was taken up from us- and he can act as a witness to his resurrection.’ (v. 22)

Ac 1:8+, 22 Is 43:10 Mt 28:19 =Lk 24:47-48 Ac 10:38

39 Now, I, and those with me, can witness to everything he did throughout the countryside of Judea and in Jerusalem itself; and also to the fact that they killed him by hanging him on a tree,

Ac 1:8 - i – The Holy Spirit is a favorite theme of Luke (Lk 4:1+); he talks mostly about the Holy Spirit as a Power, Lk 1:35; 24:49;Ac 1:8;10:38; Rm 15:13,19; 1 Co 2:4,5; 1 Th 1:5; Heb 2:4, sent from God by Christ, Ac 2:38, to broadcast the Good News. 1. The Spirit gives the charismata, 1 Co 12:4f, that guarantee the message; the gift of tongues, Ac 2:4+, of miracles, 10:38, of prophecy, 11:27+; 20:23; 21:11, of wisdom, 6:3,5,10:2, the Spirit fives strength to proclaim Jesus as Messiah in spite of persecution 4:8,31; 5:32; 6:10;cf. Ph 1;19 and to bear witness to him,

Mt. 10;20p; Jn 15:26; Ac 1:8; 2 Tm 1:7f,cf. following note; 3. The Spirit guides the Church in her major decisions: the admission of pagans, Ac 8:29,40; 10:19,44-47; 11;12-16; 15:8, without obligation to observe the Law, 15:28; Paul’s mission to the pagan worlds, 13:2f; 16:6-7; 19:1 (Western Text) cf. Mt. 3:16+,Ac also mentions the Spirit as received in baptism and forgiving sins, 2:38, cf. Rm 5:5+. j – The primary functions of the apostles is to bear witness: not only to Christ’s resurrection, Lk. 24:48, Ac 2:32, 3:15, 4:33, 3:32, 24:48,13;31, 22:15, but also to the whole of is public life, Lk 1:21, Jn 15:27, Ac. 1:22, 10:39f. k- nothing can limit the apostolic mission.

This man, who was put into your power by the deliberate intentiono and foreknowledge of God, you took and had crucified by men outside the Law.p You killed him, but God raised him to life, freeing him from the pangs of Hades;q

Ac 2:23+ Ac 4:10 1 Th 4:15

40 Yet three days afterwards God raised him to lifem and allowed him to be seen,

Ac 10:40 - m – Lit. ‘raised him on the third day’; stereotyped formula of the Christian preaching and faith. It appears as early in 1 Co. 15:4 (a first stage of the creed) with the addition ‘according to the scriptures’. The formula echoes Jon 2:1 (cf. Mt 12:40); see also Ho. 6:2. It occurs in Mt 16:21; 17:23; 20:19; 27:64; Lk. 9:22; 18:33; 24:7,46. Ac 2:23 - o- The OT prophecies demonstrate this divine plan: Ac 3:18; 4:28; 13:29; cf. 8:32-35; 9:22; 10:43; 17:2-3; 18:5,28; 26:22-23,27; 28:23; Lk 18:31+; 22:22; 24:25-27,44. p- In this case, the Romans. The primitive kerygma accused the Jews is the same way,

and confronted them with that act of God whish raised up Jesus, 2:32,36; 3:13-17; 4:10; 5:30-31; 7:52; 10:39-40; 13:27-30; 17:31; Mt. 16:18+. q - ‘of Hades’ Western Text; ‘of death’ Text. Rec. Cf vv. 27 and 31. ‘Hades’ in LXX is sheol, Nb 16:33+; Mt 16:18+.

He had shown himself alive to them after his Passion by many demonstrations: for forty days he had continued to appear to them and tell them about the Kingdom of God.d When he had been at table with them, he told them not to leave Jerusalem, but to wait there for what the Father had promised. Judas - this was not Judas Iscariot - said to him, ‘Lord, what is all this about? Do you intend to show yourself to us and not to the world?’ Their joy was so great that they still could not believe it, and they stood there dumbfounded; so he said to them, ‘Have you anything to eat?’ And they offered him a piece of grilled fish, which he took and ate before their eyes. And for many days he appeared to those who had accompanied him from Galilee to Jerusalem and it is these same companions of his who are now his

Ac 1:3-4 Ac 10:40-41 Ac 13:31 Mt.28:10 Ac 19:8 Lk 24:42-43 =Lk 24:49 Ac 2:33+ Ga 3:14 Ep 1:15

Jn 14:22

Lk. 24:41-43 Lk 1:14+ Mt 8:10+ Tb 12:19 Jn 21:5, 9-10,13

Ac. 13:31

41 not by the whole people by only by certain witnesses God had chosen beforehand. Now we are those witnesses – we have eaten and drunk with himn after his resurrection from the dead

Ac 10:41 – n – Add (West.) ‘and were his companions for forty days after his resurrection from the dead.’ Ac 1:3-4 – d - The kingdom of God, Mt 4:27+, must be the main subject preached by the apostles, cf Ac 8:12, 19:8; 20:25; 28:23,31, as it was the main thing preached by Christ, cf. Mt 3:2+.

witnesses before our people.

For this reason the whole House of Israel can be certain that God has made this Jesus whom you crucified both Lord and Christ.v

Ac 2:36+

42 And he has ordered us to proclaim this to his peopleo and to tell them that God had appointed him to judge everyone, alive or dead.p

Ac 10:42 – o – I.e. the Chosen People, Israel, 10:2; 21:28. p – Those still alive at the glorious coming and those who have died before the coming but then rise for judgment. See 1 Th 4:13-5:10. By raising up Jesus, God has solemnly invested him as supreme Judge, Ac 17:31; Jn. 5:22,27; 2 Tm 4:1; 1 P 4:5; to proclaim the resurrection is therefore to invite men to repentance, Ac. 17:30-31. Ac 2:36 - v- Conclusion of the argument from scripture. It is by his resurrection that Jesus has been constituted the ‘Lord’ of whom Ps 110 speaks, and the ‘Messiah” (Christ) to whom Ps 16 refers. From Ps. 2:7 (Son of God), Ac 13:33+; Heb. 1:5; 5:5; Rom. 1:4+ develop a similar argument. Cf. also Ac 5:31 (leader and savior); 10:42 and Rom 14:9 (Judgeand Lord of the living and dead); Ph. 2:9-11 (glorified Lord).

This man, who was put into your power by the deliberate intentiono and foreknowledge of God, you took and had crucified by men outside the Law.p ‘You must repent’ Peter answered ‘and every one of you must be baptized in the name of the Lord Jesus Christx for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.

Ac 2:23+

Ac 2:38+ Ac 16:30 Lk 3:10 Ac 1:5+ Mt 3:2

43 It is to him that all the prophets bear witness: that all who believes in Jesus will have their sins forgiven though his name.

Ac 2:23 - o - The OT prophecies demonstrate this divine plan: Ac 3:18; 4:28; 13:29; cf. 8:32-35; 9:22; 10:43; 17:2-3; 18:5,28; 26:22-23,27; 28:23; Lk18:31+; 22:22; 24:25-27,44. p - In this case, the Romans. The primitive kerygma accused the Jews is the same way, and confronted them with that act of God whish raised up Jesus, 2:32,36; 3:13-17; 4:10; 5:30-31; 7:52; 10:39-40; 13:27-30;

And it is the name of Jesus which, through our faith in it, has brought back the strength of this man whom you see here and who is well known to you. It is faith in that name that has restored this man to health, as you can all see.j

Ac 2:33

Ac 3:16+

17:31; Mt. 16:18+. Ac 2:38 x – Baptism is administered ‘in the name of Jesus Christ’ (cf.1.5+) and the recipient ‘invokes the name of the Lord Jesus’ (cf. 2:21+; 3:16+): 8:16;10:48;19:5;22:16; 1Co 1:13,15; 6:11; 10:2; Ga 3:27; Rm 6:3;cf. Jm 2:7. Such expressions are not necessarily the actual liturgical formulae of baptism, cf. Mt 28:19, they may simply indicate its significance, namely, that the baptized profess their faith in Christ, and Christ adopts those who thenceforth are dedicated to him. Ac. 3:16 – j – The ‘name’ according to the ancients, is inseparable from the person and shares his prerogatives, see Ex. 3:14+. By invoking the name of Jesus, 2:21+, 38+, his power is stirred to action, 3:6, 4:7, 10:30, 10:43, 16:18, 19:13, LK. 9:49, 10:17, se also Jn. 14:13,14, 15:16, 16:24,26; 20:31. Faith is of course required if this invocation is to be effective, cf. Ac. 19:13-17, Mt. 8:10+.

Second Reading: Col 3:1-4


And raised us up with him and gave us a place with him in heaven, in Christ Jesus. e For us, our homeland is in heaven, and from heaven comes the savior we are waiting for, the Lord Jesus Christ. Now raised to the heights by God’s right hand,s he has received from the Father the Holy Spirit, who was promised, t and what you see and hear is the outpouring of the Spirit.

Ep. 2:6+

Ph 3:20 Heb 11:13-16 1 Tim 1:1+ Ac 3:20-21

Ac 2:33

Ac 1:4-5+ Ezk. 36:27+ Mt. 21:9, 42 Ep. 4:8-11

1 Since you have been brought back to the true life with Christ, you must look for the things that are in heaven, where Christ is sitting at God’s right hand.

Ep. 2:6 – e – Here as in Col. 2:12, 3:1-4, the use of the past tense shows that the resurrection and triumph of Christians in heaven is considered as actually existing whereas the future tense in Rom. 6:3-11, 8:11,17f treats it as something that has still to take place. Treating the eschatological reality as already existing is a characteristic of Paul’s letters written from prison. Ac. 2:23+ s - Words borrowed from Ps. 118 (v. 16 LXX ‘ The right hand of the Lord has raised me up’) used in their preaching by the apostles who took it to be messianic: Ac. 4:11, 1 P. 2:7, Mt. 21:9p,42, 23:39, LK. 13:35, Jn. 12:13, Heb. 13:6. But it is possible to translate “Having been raised up to the right hand of God and to see in this an introduction to the quotation (v. 34) of Ps. 110), which is another theme of apostolic preaching: Mt. 22:44p., 26:64p., Mk. 16:19, Ac. 7:55,56, Rm. 8:34, 1 Co. 15: 25, Ep. 1:20, Col. 3:3, Heb. 1:3,33, 8:1, 10:12, 12:2, 1 P. 3:22. t – According to the prophets, the gif of the Spirit would characterize the messianic era, Ex. 36:27+. Peter explains the miracle his bearers have witnessed as the ‘pouring out’ of this spirit, foretold in Jl 3:1-2 by the risen Christ.

2 Let your thoughts be on heavenly things, not on the things that are on the earth,

You have been buried with him, when Col 2:12 3 because you have died, and now the life

you were baptized, and by baptism, too, you have been raised up with him through your belief in the power of God who raised him from the dead.

Life to me, of course, is Christ, but then death would bring me something more.

Rm 1:4+ Rm 8:11 Ep. 1:19f Ep. 2:6+

Ph. 1:21

Col. 3:3f

you have is hidden with Christ in God.

It was God’s purpose to reveal it to them and to show all the rich glory of this mystery to pagans. The mystery is Christ among you, your hope of glory:n Now I have something to tell you elders:a I am an elder myself, and a witnessb to the sufferings of Christ. and with you I have a share in the glory that is to be revealed. My dear people, we are already the children of God but what we are to be in the future has not yet been revealed; all we know is, that when it is revealed we shall be like him because we shall see him as he truly is. The whole creation is eagerly waiting for God to reveal his sons.k

Col. 1:27 Col 3:4 Ep 2:12 1 Th 4:13

1 P. 5:1

Ac 11:30+ Ac 20:28 Col 3:4

1 Jn 3:2 Rm 8:19 Ph 3:21 Col 3:4

Rm. 8:19 Col. 3:3-4 1 Jn 3:2

4 But when Christ is revealed – and he is you’re a life – you too will be revealed in all your glory with him. b

Col 3:1-4 – a – Var. ‘our’. b – Through union with Christ in baptism, 2:12, his followers already live the identical life he lives in heaven, cf. Ep 2:6+, but this spiritual life is not manifest and glorious as it will be in the parousia. Col. 1:27 - n - Previously, when it had seemed (to the Jews) that pagans could never be saved, as salvation was restricted to ‘Israel’, pagans had seemed to be without a Messiah and consequently to be deprived of all hope, Ep. 2:12. The ‘mystery’ or secret of God that had now been revealed was that the pagans too were, and had been, all called to be saved through union with Christ, and so to reach eternal glory , cf. Ep. 2:13-22; 3:3-6. 1 P. 5:1 - a - These elders are to be identified with the ‘presbyters’ of Tt. 1:5+; cf. note on 5:5 where ‘elders’ means older people. b - This can mean either that as an apostle, 1:1, he witnessed the Passion of Jesus, or that through his own sufferings he is a witness to

Christ. Rm. 8:19 - k- Lit. ‘ waiting for the revelation of the sons of God’. The material world, created for man, shares his destiny. It was cursed for man’s sin, Gen. 3:17, and is therefore now deformed: impotent and decadent, vv. 19-22. But like man’s body, destined to be glorified, it too is to be redeemed, vv. 21-23; it will share the glorious liberty of the children of God, v. 21. For the Greek philosopher matter was evil and the spirit must be delivered from it; Christianity regards matter as itself enslaved and to be set free. In other texts also salvation is extended to creatures (especially angels) other than men, cf. Col. 1:20; Ep. 1:10; 2 P. 3:13; Rv. 21:1-5.

Homily for the Easter Sunday (Cycle C)

Based on Jn 20:1-9(Gospel), Ac 10:34a, 37-43(First Reading) and Col 3:1-4(Second Reading)

From the Series: “Reflections and Teachings of the Desert”

MYSTICAL DEATH AND RESURRECTION

‘When Christ your life appears, then you too will appear with him in glory’ (Col 3:1-4)

The Gospel for this Sunday is from Jn 20:1-9. Verse 1 says: It was very early on the first day of the weeka and still dark, when Mary of Magdala came to the tomb. She saw that the stone had been moved away from the tomb…Footnote a says “This was to become ‘the Lord’s Day’, the Christian Sunday; cf. Rv. 1:10.” Parallel texts are

1. Mt 28:1-8 - After the sabbath,a And towards dawn on the first day of the week, Mary of Magdala and the other Mary went to visit the sepulcher (v. 1). And all at once there was a violent earthquake, for an angel of the Lord, descending from heaven, came and rolled away the stone and sat on it (v. 2). His face was like lightning, his robe white as snow (v. 3). The guards were so shaken, so frightened of him, that they were like dead men (v. 4). But the angel spoke; and he said to the women, “There is no need for you to be afraid. I know you are looking for Jesus, who was crucified (v. 5). He is not here, for he has risen just, as he said he would. Come and see the place where hec lay (v.6), then go quickly and tell his disciples, ‘He has risen from the dead, and now he is going before you to Galilee; it is there you will see him.’ Now I have told you (v. 7)” Filled with awe and great joy the women came quickly away from the tombd and ran to tell the disciples (v. 8), Footnote a says “And not ‘On the Sabbath evening’ (Vulg.) Since the Sabbath was the day of rest, ‘the first day of the (Jewish) week’ corresponds to our Sunday (Rv 1:10), ‘dies dominica’, or ‘the day of the Lord’ so named in memory of the resurrection. Cf. Ac 20:7+; 1 Co 16:2”; Footnote b says ‘Mary of James’, Mk 16:1; Lk 24:10; cf. Mt 27:56 and 61”; Footnote c says ‘he’; var. ‘the Lord’; and Footnote d says “Var. ‘came quickly out of the tomb’. Cf. Mk 16:8.

2. Mk. 16:1-8 - When the sabbath was over, Mary Magdala, Mary, the mother of James, and Salome bought spices with which to go and anoint him (v. 1). And very early in the morning on the first day of the week they went to the tomb, just as the sun was rising.a (v. 2). They had been saying to one another, “Who will roll away the stone for us from the entrance to the tomb?” (v. 3). But when they looked they could see that the stone-which was very big - had already been rolled back (v. 4). On entering the tomb they saw a young man in a white robe seated on the right-hand side, and they were struck with amazement (v. 5)But he said to them, “There is no need for alarm. You are looking for Jesus of Nazareth, who was crucified: he has risen, he is not here. See here is the place where they laid him (v. 6). But you must go and tell his disciples and Peter, ‘He is going before you to Galilee; it is there you will see him, just as he told you (v. 7)’.” And the women came out and ran away from the tomb, because they were frightened out of their wits; and they said nothing to a soul,b for they were afraid…(v. 8) Footnote a says “Var. ‘when the sun had risen’; and Footnote b says “According to Mt 28:8; Lk 24:10,22f; Jn 20:18, they did in fact tell the news. Mark, too, may have said so in a loss ending of his gospel (cf. following note); alternatively, he may have deliberately refrained from speaking of it to avoid having to append an account of the apparitions which he has made up his mind to omit.”

3. Lk. 24:1-11 - On the first day of the week, at the first sign of dawn, they went to the tomb with the spices they had prepared (v. 1) They found that the stone had been rolled away from the tomb (v. 2), but on entering discovered that the body of the Lord Jesus was not there (v. 3). As they stood there not knowing what to think, two men in brilliant clothed suddenly appeared at their side (v. 4). Terrified, the women lowered their eyes. But the two men said to them, “Why look among the dead for someone who is alive? (v. 5).He is not here, he has risen. Remember what he told you while he was still in Galilee:a (v. 6), that the Son of Man had to be handed over into

the power of sinful men and be crucified, and rise again on the third day (v. 7)” And they remembered his words (v. 8). When the women returned from the tomb they told all this to the Eleven and to all the others (v. 9) The women were Mary of Magdala, Joanna, and Mary the mother of James. The other women with them also told the apostles (v. 10), but this story of theirs seemed pure nonsense, and they did not believe them (v. 11).Footnoteasays “Lk does not intend to speak of the Galilean apparitions; he therefore modifies Mk 18:7, just as earlier he omitted Mk 14:28.”

4. Mt. 28:10 - Then Jesus said to them, ‘Do not be afraid: go and tell my brothers that they must leave for Galilee; they will see me there’.eFootnote e says“Though they agree in recording the initial apparition of the angel (or angels) to the women (Mt. 28:5-7; Mk 16:5-7; Lk. 24:5-7; Jn 20:12-13), the four gospels show divergences when it comes to the appearances of Christ. Setting Mark aside (his abrupt conclusions presents a special problem, cf. Mk. 16:8+, and his ‘longer ending’ recapitulates the data of the other gospels) all the gospels make a clear distinction, both literary and doctrinal, between; 1. Appearances to individuals that help to prove the fact of the resurrection; to Mary Magdalene, either alone (Jn 20:14-17; cf. Mk 16:9), or accompanied (Mt 28:9-10); to the disciples on the road to Emaus (Lk. 24:13-32; cf. Mk. 16:12), to Simon (Lk 24:34), to Thomas (Jn 20:26-29). 2. A collective appearance that is coupled with an apostolic mission (Mt. 28:16-20; Lk. 24:36-49; Jn 20:19-23; cf. Mk 16:14-18). As well as this distinction there two traditions as to where the appearances took place: 1. All in Galilee (Mk. 16:7; Mt 28:10,16-20); 2. All in Judea (Lk and Jn 20). By way of appendix, Jn 21 adds an appearance in Galilee which though it bears the character of an appearance to individuals (it is for Peter and John predominantly) is nevertheless coupled with an apostolic mission (given to Peter). The primitive apostolic preaching that Paul reproduces in 1 Co 15:3-7 lists 5 appearances (apart from the appearance to Paul himself) which are not easily harmonized with the gospel accounts; in particular he mentions an appearance to James of which the Gospel to the Hebrews also speaks. All this gives the impression that different groups, which cannot now be easily identified, have given rise to the different strands of tradition. But these very divergences of tradition are far better witnesses that any artificial or contrived uniformity to the antiquity of evidence and the historical quality of all these manifestations of the risen Christ.”

Verses 2, 3, 4, and 5 say: And came running to Simon Peter and the other disciple, the one Jesus loved. “They have taken the Lord out of the tomb,’ she said ‘and we don’t know where they put him.” So Peter set out with the other disciple to go to the tomb. They ran together, but the other disciple running faster than Peter reached the tomb first; he bent down and saw the linen cloths lying on the ground, but did not go in.b Footnoteb says “The disciple acknowledges that Peter has some title of precedence. Cf. 21:15-17.” Parallel text for verse 2 are:

1. Jn 13:22-23 - The disciples looked at one another, wondering which he meant. The disciple Jesus loved was reclining next to Jesus. 2. Jn 18:15 - Simon Peter, with another disciple, followed Jesus. This disciple, who was known to the high priest, went with Jesus into the high priest’s palace.

Verse 6 says: Simon Peter, who was following came up, went right into the tomb, saw the linen cloths on the ground, Parallel text is Lk 24:12 that says: b Peter, however, went running to the tomb. He bent down and saw the binding cloths but nothing else; he then went back home, amazed at what had happened. Footnote b says “Om.v. 12.”

Verse 7 says: and also the cloth that had been over his head; this was not with the linen cloth but rolled up in a place by itself.

Parallel texts are: 1. Jn 11:44 - The dead man came out, his feet and hands bound with bands of stuff and a cloth round his face, Jesus said to them, ‘Unbind him, let him go free’. 2. Jn 19:40 - They took the body of Jesus and wrapped it with the spices in linen cloths, following the Jewish burial custom.

Verse 8 says: Then the other disciple who had reached the tomb first also went in; he saw and he believed. Parallel text is from Jn 21:7 that says: The disciple Jesus loved said to Peter, ‘It is the Lord’. At this word ‘It is the Lord’, Simon Peter, who had practically nothing on, wrapped his cloak round him and jumped into the water. Verse 9 says: Till this moment they had failed to understand the teaching of the scripture,c that he must rise from the dead. Parallel texts are:

1. Jn 5:39 - You study the scriptures, believing that in them you have eternal life, now these same scriptures testify to me, and yet you refuse to come to me for life! 2. Jn 14:26 - But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything and remind you of all I have said to you.rFootnote rsays

“In place of the departed Christ, the faithful will have the Spirit, 14:16,17; 16:7; cf. 1:33+; He is the paracletos, who intercedes with the Father cf. 1 Jn. 2:1, and whose voice is heard in human courts, 15:26,27, cf. LK. 12:11p., Mt. 10:19-20p. Ac. 5:32. He is the Spirit of truth, leading men to the very fullness of truth, 16:33, teaching them to understand the mystery of Christ – fulfillment of the scriptures, 5:39+, the meaning of his words, 2:19+, of his actions, and his ‘signs’, 14:26, 16:13, 1 Jn. 2:20f,27, all hitherto obscure to the disciples, 2:22, 12:16, 13:7, 20:9. In this way the Spirit is to bear witness to Christ, 15:26, 1 Jn. 5:6,7, and shame the unbelieving world, 16:8-11.”

The First Reading is taken from Ac 10:34a, 37-43. Verses34a and 37 says: Then Peter addressed them: You must have heard about the recent happenings in Judaea,k about Jesus of Nazareth and how he began in Galilee, after John had been preaching baptism.l Footnote k says“Vv. 37-42 sums up the gospel story, cf. 1:21-22; 2:22+, emphasizing the same points as Luke brought out in his own gospel”; and Footnote l says“Lit. ‘Jesus from Nazareth, how he began (var. ‘how it (all) began’) in Galilee after the baptism proclaimed by John’.” Verse 38 says: God has anointed him with the Holy Spirit and with power, and because God was with him, Jesus went about doing good and curing all who had fallen into the power of the devil. Parallel texts are:

1. Ac 1:8 - ‘But you will receive power when the Holy Spirit comes on you.i and then you will be my witnessesj not only in Jerusalem but throughout Judaea and Samaria, and indeed to the ends of the earth’.k Footnotei says “The Holy Spirit is a favorite theme of Luke (Lk 4:1+); he talks mostly about the Holy Spirit as a Power, Lk 1:35; 24:49;Ac 1:8;10:38; Rm 15:13,19; 1 Co 2:4,5; 1 Th 1:5; Heb 2:4, sent from God by Christ, Ac 2:38, to broadcast the Good News. 1. The Spirit gives the charismata, 1 Co 12:4f, that guarantee the message; the gift of tongues, Ac 2:4+, of miracles, 10:38, of prophecy, 11:27+; 20:23; 21:11, of wisdom, 6:3,5,10:2, the Spirit fives strength to proclaim Jesus as Messiah in spite of persecution 4:8,31; 5:32; 6:10;cf. Ph 1;19 and to bear witness to him, Mt. 10;20p; Jn 15:26; Ac 1:8; 2 Tm 1:7f,cf. following note; 3. The Spirit guides the Church in her major decisions: the admission of pagans, Ac 8:29,40; 10:19,44-47; 11;12-16; 15:8, without obligation to observe the Law, 15:28;

Paul’s mission to the pagan worlds, 13:2f; 16:6-7; 19:1 (Western Text) cf. Mt. 3:16+,Ac also mentions the Spirit as received in baptism and forgiving sins, 2:38, cf. Rm 5:5+.”; Footnote j says “The primary functions of the apostles is to bear witness: not only to Christ’s resurrection, Lk. 24:48, Ac 2:32, 3:15, 4:33, 3:32, 24:48,13;31, 22:15, but also to the whole of is public life, Lk 1:21, Jn 15:27, Ac. 1:22, 10:39f.; and Footnote k says “nothing can limit the apostolic mission”.

2. Ac 4:27 -‘This is what has come true: in this very city Herod and Pontius Pilatei made an alliance with the pagan nations and the peoples of Israel, against your holy servant Jesus whom you anointed.j Footnoteh says “‘Anointed’; the Greek word is ‘Christ’; it is explained here, v. 27. According to its etymological sense.”; Footnote i says “Representing respectively the ‘kings’ and ‘princes’ the Psalm mentions. For ‘Herod’, cf. Lk. 23:6-16.”;and Footnotej says “The ‘anointing’ that has constituted him King Messiah, ‘the Christ’, cf. Mt. 3:16+.

3. Ac 4:27 - The Spirit of the Lord Yahweh has been given to me, for Yahweh has anointed me. He has sent me to bring good news to the poor, to bind up hearts that are broken; to proclaim liberty to captives, freedom to those in prison…

4. Mt. 3:16 - As soon as Jesus was baptized he came up from the water, and suddenly the heavens opened l and he saw the Spirit of God descending like a dove and coming down on him.mFootnotel says“Add ‘for him’, i.e. before his eyes; and Footnote m says “The Spirit which hovered over the waters at the first creation (Gn 1:2) now appears at the beginning of the new creation. It has two functions; it anoints Jesus for his messianic mission (Ac 10:38) which it is guide (Mt 4:1 p; Lk4:14,18: 10:21; Mt 12:18,28), and, according to the patristic view, it sanctifies the water, thus preparing the way for Christian baptism, cf. Ac 1:5+.”

5. Ac. 2:22 - Men of Israel, listen to what I am going to say;n Jesus of Nazareth was a man commended to you by God by the miracles and portents and signs that God worked through him when he was among you, as you all know. Footnoten says “The content of the earliest apostolic preaching (the ‘kerygma’) is here summarized for the first time; cf. the five discourses of Peter, Ac. 2:14-39, 3:12-26; 4:8-12, 5:29-32, 10:34-43, and the discourse of Paul. 13:16-41. The kerygma is 1. a witness, 1:8+, to Christ’s death and resurrection, 2:24+, and to his exaltation, 2:33+; 2:36+, 2. It also provides certain details of Christ’s ministry; how it was heralded by John the Baptist, 10:37, 13:24, inaugurated by teaching and miracle, 2:22, 10:38, completed by the appearances of the risen Christ, 10:40,41, 13:31, and by the gift of the Spirit, 2:33, 5:32. 3. It places this story in its wider setting: it appeals to the past, adducing the OT prophecies, 2:23+; 2:35+, and it surveys the future, the advent of the messianic era, inviting Jews and pagans to repentance, 2:38+, so that Christ’s glorious return may come the sooner, 3:20-21. The gospels, which are development of the primitive preaching, adopt the same theme”.

6. Mt. 8:29 - They stood there shouting, ‘What do you want with us, Son of God? Have you come here to torture us before the time?’ jFootnotej says“Until the day of Judgment, the demons are to some extent free to work their mischief on earth, Rv. 9:5; they do this normally by taking possession of men, 12:43-45+. Such possession brings disease with it because disease- consequence of sin, 9:2+- is another manifestation of Satan’s dominion, Lk. 13:16. It is for this reason that the gospel exorcism though sometimes described simply as expulsions, cf. 15:21-28p; Mk. 1:23-28p; Lk. 8:2, often take the form of cures, 9:32-34; 12:22-24p; 17:14-18p; Lk. 13:10-17. By his power over the devils Jesus destroys Satan’s empire, 12:28p; Lk. 10:17-19; cf. Lk.4:6; Jn. 12:31+, and inaugurates the messianic era of which, according to the prophets, the gift of the Holy Spirit is the distinctive mark, Is. 11:2+; Jl. 3:1f. Man may refuse to recognize it, 12:24-32, but the demons see it all too well, cf. this passage and Mk. 1:24p; 3:11p; Lk. 4:41;Ac. 16:17; 19:15. This power to exorcise is given by Jesus to his disciples simultaneously with the power of miraculous healing, 10:18p, with which it is connected, 8:3+; 4:24; 8:16p; Lk. 13:32.”

Verse 39 says: Now, I, and those with me, can witness to everything he did throughout the countryside of Judea and in Jerusalem itself; and also to the fact that they killed him by hanging him on a tree,

Parallel text is Ac 1:8+, 22 that says: But you will receive power when the Holy Spirit comes on you.i and then you will be my witnessesj not only in Jerusalem but throughout Judaea and Samaria, and indeed to the ends of the earth’.k (1:8) ‘…someone who was with us right from the time when John was baptizing until the day when he was taken up from us- and he can act as a witness to his resurrection.’ (v. 22) Footnote i – The Holy Spirit is a favorite theme of Luke (Lk 4:1+); he talks mostly about the Holy Spirit as a Power, Lk 1:35; 24:49;Ac 1:8;10:38; Rm 15:13,19; 1 Co 2:4,5; 1 Th 1:5; Heb 2:4, sent from God by Christ, Ac 2:38, to broadcast the Good News. 1. The Spirit gives the charismata, 1 Co 12:4f, that guarantee the message; the gift of tongues, Ac 2:4+, of miracles, 10:38, of prophecy, 11:27+; 20:23; 21:11, of wisdom, 6:3,5,10:2, the Spirit fives strength to proclaim Jesus as Messiah in spite of persecution 4:8,31; 5:32; 6:10;cf. Ph 1;19 and to bear witness to him, Mt. 10;20p; Jn 15:26; Ac 1:8; 2 Tm 1:7f,cf. following note; 3. The Spirit guides the Church in her major decisions: the admission of pagans, Ac 8:29,40; 10:19,44-47; 11;12-16; 15:8, without obligation to observe the Law, 15:28; Paul’s mission to the pagan worlds, 13:2f; 16:6-7; 19:1 (Western Text) cf. Mt. 3:16+,Ac also mentions the Spirit as received in baptism and forgiving sins, 2:38, cf. Rm 5:5+. Footnote j – The primary functions of the apostles is to bear witness: not only to Christ’s resurrection, Lk. 24:48, Ac 2:32, 3:15, 4:33, 3:32, 24:48,13;31, 22:15, but also to the whole of is public life, Lk 1:21, Jn 15:27, Ac. 1:22, 10:39f. Footnote k- nothing can limit the apostolic mission. Verse 40 says: Yet three days afterwards God raised him to lifem and allowed him to be seen…Footnote m says“Lit. ‘raised him on the third day’; stereotyped formula of the Christian preaching and faith. It appears as early in 1 Co. 15:4 (a first stage of the creed) with the addition ‘according to the scriptures’. The formula echoes Jon 2:1 (cf. Mt 12:40); see also Ho. 6:2. It occurs in Mt 16:21; 17:23; 20:19; 27:64; Lk. 9:22; 18:33; 24:7,46.” Parallel text is from Ac 2:23 that says: This man, who was put into your power by the deliberate intentiono and foreknowledge of God, you took and had crucified by men outside the Law.p You killed him, but God raised him to life, freeing him from the pangs of Hades;q Footnote o- says“The OT prophecies demonstrate this divine plan: Ac 3:18; 4:28; 13:29; cf. 8:32-35; 9:22; 10:43; 17:2-3; 18:5,28; 26:22-23,27; 28:23; Lk 18:31+; 22:22; 24:25-27,44”; Footnote p says“In this case, the Romans. The primitive kerygma accused the Jews is the same way, and confronted them with that act of God whish raised up Jesus, 2:32,36; 3:13-17; 4:10; 5:30-31; 7:52; 10:39-40; 13:27-30; 17:31; Mt. 16:18+; and Footnote q says“‘of Hades’ Western Text; ‘of death’ Text. Rec. Cf vv. 27 and 31. ‘Hades’ in LXX is sheol, Nb 16:33+; Mt 16:18+.” Verse 41 says: not by the whole people by only by certain witnesses God had chosen beforehand. Now we are those witnesses – we have eaten and drunk with himn after his resurrection from the dead… Footnote n says “Add (West.) ‘and were his companions for forty days after his resurrection from the dead.’”

Parallel texts are: 1. Ac 1:3-4 - He had shown himself alive to them after his Passion by many demonstrations: for forty days he had continued to appear to them and tell them about the

Kingdom of God.d When he had been at table with them, he told them not to leave Jerusalem, but to wait there for what the Father had promised. Footnote d says “The kingdom of God, Mt 4:27+, must be the main subject preached by the apostles, cf Ac 8:12, 19:8; 20:25; 28:23,31, as it was the main thing preached by Christ, cf. Mt 3:2+.”

2. Jn 14:22 - Judas - this was not Judas Iscariot - said to him, ‘Lord, what is all this about? Do you intend to show yourself to us and not to the world?’ 3. Lk. 24:41-43 - Their joy was so great that they still could not believe it, and they stood there dumbfounded; so he said to them, ‘Have you anything to eat?’ And they

offered him a piece of grilled fish, which he took and ate before their eyes. 4. Ac. 13:31 - And for many days he appeared to those who had accompanied him from Galilee to Jerusalem and it is these same companions of his who are now his

witnesses before our people.

Verse 42 says: And he has ordered us to proclaim this to his peopleo and to tell them that God had appointed him to judge everyone, alive or dead.p Footnote o says“I.e. the Chosen People, Israel, 10:2; 21:28”; and Footnote p says “Those still alive at the glorious coming and those who have died before the coming but then rise for judgment. See 1 Th 4:13-5:10. By raising up Jesus, God has solemnly invested him as supreme Judge, Ac 17:31; Jn. 5:22,27; 2 Tm 4:1; 1 P 4:5; to proclaim the resurrection is therefore to invite men to repentance, Ac. 17:30-31.” Parallel text is from Ac 2:36 that says: For this reason the whole House of Israel can be certain that God has made this Jesus whom you crucified both Lord and Christ .v Footnote v says “Conclusion of the argument from scripture. It is by his resurrection that Jesus has been constituted the ‘Lord’ of whom Ps 110 speaks, and the ‘Messiah” (Christ) to whom Ps 16 refers. From Ps. 2:7 (Son of God), Ac 13:33+; Heb. 1:5; 5:5; Rom. 1:4+ develop a similar argument. Cf. also Ac 5:31 (leader and savior); 10:42 and Rom 14:9 (Judge and Lord of the living and dead); Ph. 2:9-11 (glorified Lord).” Verse 43 says: It is to him that all the prophets bear witness: that all who believes in Jesus will have their sins forgiven though his name. Parallel texts are:

1. Ac 2:23- This man, who was put into your power by the deliberate intention and foreknowledge of God, you took and had crucified by men outside the Law.p

Footnote o says “The OT prophecies demonstrate this divine plan: Ac 3:18; 4:28; 13:29; cf. 8:32-35; 9:22; 10:43; 17:2-3; 18:5,28; 26:22-23,27; 28:23; Lk18:31+; 22:22; 24:25-27,44. ; and Footnote p says “In this case, the Romans. The primitive kerygma accused the Jews is the same way, and confronted them with that act of God whish raised up Jesus, 2:32,36; 3:13-17; 4:10; 5:30-31; 7:52; 10:39-40; 13:27-30; 17:31; Mt. 16:18+.”

2. Ac 2:38 - ‘You must repent’ Peter answered ‘and every one of you must be baptized in the name of the Lord Jesus Christx for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. Footnote x says “Baptism is administered ‘in the name of Jesus Christ’ (cf.1.5+) and the recipient ‘invokes the name of the Lord Jesus’ (cf. 2:21+; 3:16+): 8:16;10:48;19:5;22:16; 1Co 1:13,15; 6:11; 10:2; Ga 3:27; Rm 6:3;cf. Jm 2:7. Such expressions are not necessarily the actual liturgical formulae of baptism, cf. Mt 28:19, they may simply indicate its significance, namely, that the baptized profess their faith in Christ, and Christ adopts those who thenceforth are dedicated to him.”

3. Ac 3:16- And it is the name of Jesus which, through our faith in it, has brought back the strength of this man whom you see here and who is well known to you. It is faith in that name that has restored this man to health, as you can all see.jFootnote j says“The ‘name’ according to the ancients, is inseparable from the person and shares his prerogatives, see Ex. 3:14+. By invoking the name of Jesus, 2:21+, 38+, his power is stirred to action, 3:6, 4:7, 10:30, 10:43, 16:18, 19:13, LK. 9:49, 10:17, se also Jn. 14:13,14, 15:16, 16:24,26; 20:31. Faith is of course required if this invocation is to be effective, cf. Ac. 19:13-17, Mt. 8:10+.”

The Second Reading is from Col 3:1-4. Verses 1 and 2 say: Since you have been brought back to the true life with Christ, you must look for the things that are in heaven, where Christ is sitting at God’s right hand. Let your thoughts be on heavenly things, not on the things that are on the earth, Parallel texts for verse 1 are:

1. Ep. 2:6 - And raised us up with him and gave us a place with him in heaven, in Christ Jesus. e Footnote e says“Here as in Col. 2:12, 3:1-4, the use of the past tense shows that the resurrection and triumph of Christians in heaven is considered as actually existing whereas the future tense in Rom. 6:3-11, 8:11,17f treats it as something that has still to take place. Treating the eschatological reality as already existing is a characteristic of Paul’s letters written from prison.”

2. Ph 3:20 - For us, our homeland is in heaven, and from heaven comes the savior we are waiting for, the Lord Jesus Christ. 3. Ac 2:33 - Now raised to the heights by God’s right hand,s he has received from the Father the Holy Spirit, who was promised, t and what you see and hear is the

outpouring of the Spirit. Footnotes says “Words borrowed from Ps. 118 (v. 16 LXX ‘ The right hand of the Lord has raised me up’) used in their preaching by the apostles who took it to be messianic: Ac. 4:11, 1 P. 2:7, Mt. 21:9p,42, 23:39, LK. 13:35, Jn. 12:13, Heb. 13:6. But it is possible to translate “Having been raised up to the right hand of God and to see in this an introduction to the quotation (v. 34) of Ps. 110), which is another theme of apostolic preaching: Mt. 22:44p., 26:64p., Mk. 16:19, Ac. 7:55,56, Rm. 8:34, 1 Co. 15: 25, Ep. 1:20, Col. 3:3, Heb. 1:3,33, 8:1, 10:12, 12:2, 1 P. 3:22”; and Footnote t says“According to the prophets, the gif of the Spirit would characterize the messianic era, Ex. 36:27+. Peter explains the miracle his bearers have witnessed as the ‘pouring out’ of this spirit,foretold in Jl 3:1-2 by the risen Christ.”

Verse 3 says: because you have died, and now the life you have is hidden with Christ in God. Parallel texts are:

1. Col 2:12 - You have been buried with him, when you were baptized, and by baptism, too, you have been raised up with him through your belief in the power of God who raised him from the dead.

2. Ph. 1:21 - Life to me, of course, is Christ, but then death would bring me something more. Verse 4 says: But when Christ is revealed – and he is you’re a life – you too will be revealed in all your glory with him. b Footnote a says “Var. ‘our’”; and Footnote b says “Through union with Christ in baptism, 2:12, his followers already live the identical life he lives in heaven, cf. Ep 2:6+, but this spiritual life is not manifest and glorious as it will be in the parousia”. Parallel texts are:

1. Col. 1:27 - It was God’s purpose to reveal it to them and to show all the rich glory of this mystery to pagans. The mystery is Christ among you, your hope of glory:nFootnoten says “Previously, when it had seemed (to the Jews) that pagans could never be saved, as salvation was restricted to ‘Israel’, pagans had seemed to be without a Messiah and consequently to be deprived of all hope, Ep. 2:12. The ‘mystery’ or secret of God that had now been revealed was that the pagans too were, and had been, all called to be saved through union with Christ, and so to reach eternal glory , cf. Ep. 2:13-22; 3:3-6.”

2. 1 P. 5:1 - Now I have something to tell you elders:a I am an elder myself, and a witnessb to the sufferings of Christ. and with you I have a share in the glory that is to be revealed. Footnote a says “These elders are to be identified with the ‘presbyters’ of Tt. 1:5+; cf. note on 5:5 where ‘elders’ means older people”; and Footnoteb says “This can mean either that as an apostle, 1:1, he witnessed the Passion of Jesus, or that through his own sufferings he is a witness to Christ.”

3. 1 Jn 3:2 - My dear people, we are already the children of God but what we are to be in the future has not yet been revealed; all we know is, that when it is revealed we shall be like him because we shall see him as he truly is.

4. Rm. 8:19 - The whole creation is eagerly waiting for God to reveal his sons.k Footnotek says “Lit. ‘ waiting for the revelation of the sons of God’. The material world, created for man, shares his destiny. It was cursed for man’s sin, Gen. 3:17, and is therefore now deformed: impotent and decadent, vv. 19-22. But like man’s body,

destined to be glorified, it too is to be redeemed, vv. 21-23; it will share the glorious liberty of the children of God, v. 21. For the Greek philosopher matter was evil and the spirit must be delivered from it; Christianity regards matter as itself enslaved and to be set free. In other texts also salvation is extended to creatures (especially angels) other than men, cf. Col. 1:20; Ep. 1:10; 2 P. 3:13; Rv. 21:1-5.”

In these two biblical proofs concerning the resurrection of Jesus Christ, the reports of those who say that they are witnesses that Jesus Christ rose from the dead do not agree, do not tally, and their reports ran against one another and contradict each other. It is because the writers of the gospel narrative are in difficulty in explaining what really is the meaning of the word “resurrection.” It is indeed better if the stories that we read in the Bible concerning the resurrection of Jesus Christ do not agree, do not conform, contradict and ran against each other, so that the true meaning of the “resurrection” maybe kept hidden from the readers of the bible who are not supposed to understand, and so that the doctrine on the resurrection may become hard to believe by majority of the people because the story of the resurrection is in the form of allegory (a story, poem, or picture that can be interpreted to reveal a hidden meaning, typically a moral or political one; a symbol), a parable (a succinct, didactic story, in prose or verse, which illustrates one or more instructive lessons or principles; stories that in their true to life did not happen but they are told so that a meaning, message, truth, doctrine or teaching may be given), or even a myth (a traditional story, especially one concerning the early history of a people or explaining some natural or social phenomenon, and typically involving supernatural beings or events). Hence, the data that are being reported in the story about the resurrection of Jesus Christ from death that the evangelists are narrating do not agree, do not tally, or contradict each other because their intention is not really to report a true incident that historically happened (that a dead person rose again from being dead) but to convey or tell a biblical teaching concerning the situation of a person after he died (the resurrection). These stories have deep meaning and secreted by the storyteller in an unbelievable story that is hard to understand or believed.

The truth about the “resurrection” story is this: the Word “resurrection” came from the Greek Word “anastasis” (cf. Acts 17:18k, which is the same source of another Greek

word ‘anastesai’ which means “to restore,” “reenvigorate,” ‘return”, or “bring back” (Cf. Job 19:25-27 and footnoteh). The theme of all the OT prophets was restoration (Zec. 9:11-17, the Messiah and the Restoration of Israel; Is. 60 – the glorious resurrection of Jerusalem; Ezk 37:1-14 – “breath entered into them, they rose again and stood up, a great horde of armyd. I will raise you up from your graves, my people, and bring you back to teh land of Israel”; Dan. 12:2-3 – ‘Then others to shame, the others to life everlasting. Those who are learned (Cf. 11:35) while shine in glory like the heavenly firmament, and those that teach righteousness to others will shine like the stars in ages that have no end’d; Likewise in the Prophet Jeremiah’s Book of Consolation 30 and 31, 33; Bar. 5:1-9; Ho. 2:16-17; 3:5, 11:10, 12:10; 14:2-9; Joel 4:1; Amos 9:14-15; Micah 7:11-12. In the book of Wisdom 3:1-9, 4:7-5:24 and Psalm 16:10+, 49:15, 104:29-30 we get the resurrection-restoration theme. For the prophets, the return of Israel from exile to the Promised Land is the great restoration made by God for his people, like the return of the sons of Jacob from the land of death and slavery, Egypt, bringing them out to the desert up to the Promised Land in a great Exodus. God also did the same during the time of Abraham. In all these return to the land given by God, is a manifestation of his intention to bring man back to his former condition in Paradise, or the garden of Eden, which the first man lost through disobedience. In this place called Paradise, man lived in a body of light, a glorious and pure body (body of light or astral body), which is none other than wáter which is different from the body of flesh (clay). But when he disobeyed God, he was sent away from Paradise and was given a new clothes, the body of flesh (skin in Gn 3:21), which is a corruptible body (1 Co. 15:42-43), and mortal (Col. 2:23, Jn. 6:27, Rm. 7:5). But when Jesus Christ died for the sin of man, his divine condition was restored to him (Ph 2:6-11) when God raised him from death (Ph 2:9) and his ascensión into heaven. This is the meaning of the resurrection of Jesus: his return (restoration) to his former condition before he assumed human flesh.

Hence, because of this resurrection-restoration of Jesus Christ, God restored to man the possibility that he could return to his former condition before Adam fell, in Paradise, and to be able to cloth himself with the body of light or “astral” body. This doctrine is clearly stated in the New testament: regarding the divine condition of Jesus Christ - Ph. 2:6-11, his incarnation – 1 Tm. 3:16; the restoration of previous or original condition – Col. 2:11; as a body of light or glorious body – 2 Co. 5:1-5. Regarding the resurrection of man – 1 Co. 15:44+, 2 Mc. 7:9-14+, 12:38, 43-46, Mt. 22:29-30 (Cf. 1:7+, Rm. 2:6, Rm. 1:4+, Acts 1:6-7, 2 P. 3:12, Acts 3:20-21o, Jr. 15:19, Rm. 8:11, 1 Th. 4:14-18, 1 Co. 6:14, 1 Co. 15:20, 2 Co. 4:14, 16-17, 2 Co. 5:1-10, 2 Co. 13:4, Rm. 6:5-11, Ep. 2:6e, 2 Tm. 2:8-11, Heb. 9:23-28, 1 P. 3:18-22, 4:1-6). Hence, in a man’s death, he has to strip off his body of flesh (Col. 2:11, 3:1-4) and return it to the earth (ground) to let it decay (1 Co. 15:42-43). What is raised during death is the body of light which is wáter, which is already there in man before but clothed in the flesh (2 Co. 10:3-5, Col. 3:9-14, 2 Co. 5:1-10). Concerning the body of light, please see Dan. 12:3, Ws 3:7); the body of light is wáter, the element that was mixed by God into the clay when he formed man that when he breathed his spirit into it to became a living soul (Gn. 1:2, 2:7). Therefore, so that man can live according to the will of God, he has to feed the body of light with the heavenly food, Ws 16:20. He has also to purify the body of flesh so that the body of light (wáter) will live (Pr 25:4, Ws 3:5). Hence, the dipping into the wáter of baptism is the sacrament (sign, symbol) that man has washed his earthly body through sharing in the death of Jesus Christ ( Gal. 2:19-21, Col. 2:12) so that the cleansed body of flesh will die under the wáter and what will emerge from the wáter is the purified glorious body who is Christ himself (Ph. 3:21, Col. 3:1-4). What will ascend to heaven is this body of light (Apo. 11:11-12, 20:4). Concerning the “Universal Restoration”, see Acts 3:21, 7:55-56, Sal. 122:3, 126:2ª, Jr. 16:14-15. Concerning our body of light, which is wáter, this is the reason why Jesus Christ said in Jn. 6:27 “Do not labor for the food that decays but work for the food that brings to eternal life”. This food that decays is the food for the body of flesh. The food for eternal life is the food for the body of light that Jesus Christ mentions in Lk. 10:41: “Martha, Martha, you worry and fret about so many things, and yet few are needed, indeed only one...” This one thing that man needs is wáter, which is the food for the body of light because this body is wáter only. Then you will say, “there is no enjoyment in life if man will only take wáter.” The answer is: “God did not make us to enjoy.” Question: “Why did God make enjoyment if we will not take advantage of it?” Answer: “God made enjoyment for those people whom he wants to be lost from eternal life.” This is the reason why fasting is important, because in fasting we are taught to live on wáter only which is what is important for our body of wáter. The celebration of the resurrection of Jesus Christ is the Christian’s way of entering into the four elements of the earth so that he may have peace in this life because this is the fruit of the resurrection of Christ, cf. Col. 1:13-14,20; 2:9-15. He has conquered the spirits that captivated the soul of man because of the four elements of fire, wáter, air and earth. He did this by dying on the cross (sign of the four elements) in the middle of the four elements in order to make peace or quieten down these spirits so that they do not harm man. Hence, the Pachal Vigil celebrates the triumph of Christ in destroying the evil spirits inhabiting the four elements in order to save man from their harmful effects; like conflagration and drought, flooding, torrential rainfall and typhoons, earthquakes and famine, disease or plagues. Christ removed man’s fear for these elements and their bad effects to man. Then he strips off his body of flesh that came from the earth so that it will not be resided by earthly spirits, and to cloth on the body of light, Col. 1:12, 3:4, 2:11, so that it will not become enslaved to the spirit of the world. Here is the illustration of the Paschal Vigil:

SECOND SUNDAY OF EASTER Cycle C THOMAS

“Thomas replied, ‘My Lord and my God!’” (Jn 20:28) Gospel: Jn 20:19-31


Lastly, he showed himself to the Eleven themselves while they were at table. He reproached them for their incredulity and obstinacy, because they had refused to believe those who had seen him after he has risen (v. 14). And he said to them, ‘Go out to the whole world; proclaim the Good News to all creation (v. 15). He who believes and is baptized will be saved; he who does not believe will be condemned (v. 16). These are the signs that will be associated with believers: in my name they will cast out devils, they will have the gift of tongues;d (v. 17) they will pick up snakes in their hands, and be unharmed should they drink deadly poison, they will lay their hands on the sick, who will recover’ (v. 18). They were still talking about all this when he himself stood them and said to them, ‘Peace be with you!’ (v. 36). In a state of alarm and fright, they thought they were seeing a ghost (v. 37). But he said, ‘Why are you so agitated, and why are these doubts rising in your hearts (v. 38)? Look at my hands and feet; yes, it is I indeed. Touch me and see for yourselves, a ghost has no flesh and bones as you can see I have.’ This was the third time that Jesus showed himself to the disciples after

=Mk 16:14-18 =Lk. 24:36-49 =Jn 20:19=23 1 Co. 15:5 Mk. 13:10 Is. 52:7 Mt 28:18-20 Lk. 24:47 Jn 20:21 Col. 1:23 Mt. 10:1p Ac 1:8+; 14:3 Lk. 10:19 Ac 28:3-6 1 Tim 4:14+

=Lk 24:36-39 =Jn 20:19-23 Lk. 1:12+ LK. 24:16+ 1 Jn 1:1

Jn 21:14

Appearance to the disciples

Mk 16:17 - d - Var. ‘new tongues’.

rising from the dead.

In a short time you will no longer see me, and then a short time later you will see me again. Peaces I bequeath to you, my own peace I give you, a peace the world cannot give, this is my gift to you. Do not let your hearts be troubled or afraid.

Jn 16:16 Jn 7:33 Jn 14:19

Jn 14:27 Rm 5:1 Ep 2:14-18 2 Th. 3:16

19 In the evening of the same day, the first day of the week, the doors were closed in the room where the disciples were,i for fear of the Jews. Jesus came and stood among them. He said to them. ‘Peace be with you’,

Jn20:19 - i- Add. ‘assembled’. Jn 14:27 - s - The customary Jewish greeting and farewell, cf. Lk. 10:5p; it means soundness of body but came to be used of the perfect happiness and the deliverance which the Messiah would bring. All this Jesus gives.

But something prevented them from recognizing him.d Something which had existed since the beginning, that we have heard, and we have seen with our own eyes; that we have watched and touched with our hands: the Word, who is life - this is our subject. I have told you this so that my own joye may be with you and your joy be complete. So it is with you: you are sad now, but I shall see you again, and your hearts will be full of joy, and that joy no one shall take from you.

Lk 24:16+ Lk 24:31 Jn 20:14,20 Lk. 21:4

1 Jn 1:1 1 Jn 2:13 Jn 1:1-5 Ac 22:15+ Jn 20:20,25,27 Lk. 24:39 Jn 1:1+ Jn 3:11+

Jn 15:11

Jn 3:29 Jn 16:21,22 Jn 17:13 1 Jn 1:4

Jn 16:22 Jn 14:19 Jn 15:11 Jn 20:20 Ac 2:46+

20 And showed them his hands and his side. The disciples were filled with joy when they saw the Lord,

Lk. 24:16 - d- In the apparitions described by Lk and Jn, the disciples do not at first recognize the Lord: they need a word or a sign, Lk. 24:30f,35,37,39-43; Jn 20:14 and 16,20; 21:4 and 6-7; cf. Mt. 28:17. This is because the risen body, though the same body that died on the cross, is in a new condition; its outward appearance is therefore changed, Mk. 16:12, and it is exempt from the usual physical laws, Jn 20:19. On the condition of glorified bodies, cf. 1 Co. 15:44+. Jn 15:11 - e - The perfect happiness of the messianic era which is communicated by the son of God.

I sent you to reap a harvest you have not worked for. Others worked for it; and you have come into the rewards of your trouble.’l As you sent me into the world, I have sent them into the world. Go, therefore, make disciples of all the nations, baptize them in the name of the father and of the Son and of the Holy Spirit,g and teach them to observe all the commands I gave you. And he said to them, ‘Go out to the whole world; proclaim the Good News to all creation… And that, in his name, repentance for the forgiveness of sins would be preached to all the nations, beginning from Jerusalem. You are witnesses to this.

Jn 4:38

Jn 17:18 Jn 10:36 Jn 4:38 Jn 20:21

Mt 28:19 Mk 16:15-16 Lk. 24:47 Ac 1:8+ Ac 2:38+

Mk 16:15 Mk. 13:10 Is 57:10 Mt 28:18-20 Lk 24:47 Jn 20:21

Lk 24:47f

Ac 10:40+ Lk 2:38 Mt. 3:2+; Mt 28:19-20

21 And he said to them again, ‘Peace be with you. As the Father sent me, so am I sending you

Jn 4:38 - l- The reapers are the apostles, the sowers those who have labored before them, especially Jesus. Mt 28:19-20 - g – It may be that this formula, so far as the fullness of its expression is concerned, is a reflection of the liturgical usage established later in the primitive community. It will be remembered that Ac speaks of baptizing ‘in the name of Jesus’, cf. Ac. 1:5+. But whatever variation is formula, the underlying reality is the same.

I did not know him myself, but he who sent me to baptize with water had said to me, “The man on whom you see the Spirit come down and rest in the one who is going to baptize with the Holy Spirit”.y

Jn 1:33+

22 After saying this he breathedj on them and said: ‘Receive the Holy Spirit.

Jn20:22 - j - The breath of Jesus is the symbol of the Spirit (‘breath’, in Hebrew); he send forth the Spirit who will make all things new, Gen. 1:2; 2:7; Ezk. 37:9; Ws 15:11; See Jn 19:30+ and Mt. 3:16+.

But you will receive power when the Holy Spirit comes on you.iand then you will be my witnessesj not only in Jerusalem but throughout Judaea and Samaria, and indeed to the ends of the earth’.k

Men of Israel, listen to what I am going to say;nJesus of Nazareth was a man commended to you by God by the miracles and portents and signs that God worked through him when he was among you, as you all know.

Ac 1:8+

Is 43:10 Mt 28:19 =Lk 24:47-48

Ac 2:2 Mt 2:23 Ac 10:38 Lk 24:19

Jn 1:33 - y- This phrase sums up the whole purpose of the Messiah’s coming, cf. Jn 1:1+, namely, that mankind might be born again in the spirit: the O.T. had already foretold it,cf. Ac. 2:33+. The Spirit rests on him, Is. 11:12, 42:1, Jn 1:33, and so he can confer it on others baptism on the Spirit, cf. here and Ac 1:5+), but only after his resurrection, Jn 7:39,16:7,8,20:22; Ac.2. For Jesus came in the flesh, 1 Jn. 4:2, 2 Jn 7, flesh that was corruptible, Jn 1:14+, and it is only when he is ‘lifted up; and has gone to the Father that his body, glorified now, is fully endowed with divine, life-giving power. Thenceforward the Spirit flows to the world from his body as from an inexhaustible spring, Jn 7:37-39, 19:34, cf. Rm. 5:5+. For the water symbolism, cf. Jn 4:1+. Ac 1:8 - i – The Holy Spirit is a favorite theme of Luke (Lk 4:1+); he talks mostly about the Holy Spirit as a Power, Lk 1:35; 24:49;Ac 1:8;10:38; Rm 15:13,19; 1 Co 2:4,5; 1 Th 1:5; Heb 2:4, sent from God by Christ, Ac 2:38, to broadcast the Good News. 1. The Spirit gives the charismata, 1 Co 12:4f, that guarantee the message; the gift of tongues, Ac 2:4+, of miracles, 10:38, of prophecy, 11:27+; 20:23; 21:11, of wisdom, 6:3,5,10:2, the Spirit fives strength to proclaim Jesus as Messiah in spite of persecution 4:8,31; 5:32;

6:10;cf. Ph 1;19 and to bear witness to him, Mt. 10;20p; Jn 15:26; Ac 1:8; 2 Tm 1:7f,cf. following note; 3. The Spirit guides the Church in her major decisions: the admission of pagans, Ac 8:29,40; 10:19,44-47; 11;12-16; 15:8, without obligation to observe the Law, 15:28; Paul’s mission to the pagan worlds, 13:2f; 16:6-7; 19:1 (Western Text) cf. Mt. 3:16+,Ac also mentions the Spirit as received in baptism and forgiving sins, 2:38, cf. Rm 5:5+. j – The primary functions of the apostles is to bear witness: not only to Christ’s resurrection, Lk. 24:48, Ac 2:32, 3:15, 4:33, 3:32, 24:48,13;31, 22:15, but also to the whole of is public life, Lk 1:21, Jn 15:27, Ac. 1:22, 10:39f. k- nothing can limit the apostolic mission. Ac 2:22 – n – The content of the earliest apostolic preaching (the ‘kerygma’) is here summarized for the first time; cf. the five discourses of Peter, Ac. 2:14-39, 3:12-26; 4:8-12, 5:29-32, 10:34-43, and the discourse of Paul. 13:16-41. The kerygma is 1. a witness, 1:8+, to Christ’s death and resurrection, 2:24+, and to his exaltation, 2:33+; 2:36+, 2. It also provides certain details of Christ’s ministry; how it was heralded by John the Baptist, 10:37, 13:24, inaugurated by teaching and miracle, 2:22, 10:38, completed by the appearances of the risen Christ, 10:40,41, 13:31, and by the gift

of the Spirit, 2:33, 5:32. 3. It places this story in its wider setting: it appeals to the past, adducing the OT prophecies, 2:23+; 2:35+, and it surveys the future, the advent of the messianic era, inviting Jews and pagans to repentance, 2:38+, so that Christ’s glorious return may come the sooner, 3:20-21. The gospels, which are development of the primitive preaching, adopt the same theme.

I will give you the keys of the kingdom of heaven, whatever you bind on earth shall be considered bound in heaven; whatever you loose on earth shall be considered loosed in heaven.i I tell you solemnly, whatever you bind on earth shall be considered bound in heaven: whatever you loose on earth shall be loosed in heaven.j

Mt. 16:19 Mt 18:18 Is 22:22 Lk 22:32 Jn 20:23 Rev 3:7

Mt. 18:18+

Mt 16:19+ Jn 20:23

23 For those whose sins you forgive, they are forgiven; for those whose sins you retain, they are retained.’

Mt. 16:19 - i - The City of God, like the City of Death, has its gates too; they grant entrance only to those who are worthy of it. Peter has the keys. It is his function, therefore, to open or close to all who would come to the kingdom of heaven through the Church. ‘bind’ and ‘loose’ are technical rabbinic terms; primarily they have a disciplinary reference; one is ‘bound’ (condemned to) o ‘loosed’ (absolved from) excommunication. Their secondary usage is connected with doctrinal or juridical decisions: an opinion is ‘bound’ (forbidden) or ‘loosed’ {allowed). Of the household of God Peter is controller (the keys symbolize this, cf. Is. 22:22). In that capacity, he is to exercise the disciplinary power of admitting or excluding those he thinks fit; he will also, in the administration of the community, make necessary decision in questions of doctrinal belief and of moral conduct. The verdicts he deliver or the pronouncements he makes will be ratified by God i heaven. Catholic exegetes maintain

that these enduring promises hold good not only for Peter himself but also for Peter’s successors. This inference, not explicitly drawn in the text, is considered legitimate because Jesus plainly intends to provide for his Church’s future by establishing a regime that will not collapse after Peter’s death. Two other texts, Lk. 22:31f and Jn. 21:15f, on Peter’s primacy emphasize that its operation is to be in the domain of faith; they also indicate that this makes him head not only of the Church after the death of Christ but of the apostolic group then and there. Mt. 18:18 - j - One of the powers conferred on Peter is here conferred on the Church’s ministers, to whom this discourse is primarily addressed.

Then Tomas - known as the Twin- said to the other disciples, ‘Let us go too, and die with him’. Thomas said, ‘Lord, we do not know where you are going, how can we know the way?’

Jn 11:16 Jn 14:5 Jn 20:24-29

Jn 14:5

Jn 11:16 Jn 13:36 Jn 16:5 Jn 20:24-29

24 Thomas, called the Twin, who was one of the Twelve, was not with them when Jesus came.

When the women returned from the tomb they told all this to the Eleven and to all the others. The women were Mary of Magdala, Joanna, and Mary the mother of James. The other women with them also told the apostles.

Lk 24:9-10 =Mt 28:10,17 =Mk 16:10,11,14 =Jn 20:18,25,29 Lk 8:2-3

25 When thek disciples said, ‘We have seen the Lord’, he answered, ‘Unless I see the holes that the nails made in his hands and can put my finger into the holes they made, and unless I can put my hand into his side, I refuse to believe’.

Jn20:25 - k- Add. ‘other’.

Something which had existed since the beginning, that we have heard, and we have seen with our own eyes; that we have watched and touched with our hands: the Word, who is life-this is our subject.

1 Jn 1:1

1 Jn 2:13 Jn 1:1-5 Ac 22:15+ Jn 20:20,25,27 Lk. 24:39 Jn 1:1+ Jn 3:11+

This was the third time that Jesus showed himself to the disciples after rising from the dead.

Jn 21:14 26 Eight days later the disciples were in the house again and Thomas was with them. The doors were closed, but Jesus came in and stood among them. ‘Peace be with you’, he said.

Peaces I bequeath to you, my own peace I give you, a peace the world cannot give, this is my gift to you. Do not let your hearts be troubled or afraid. Something which had existed since the beginning, that we have heard, and we have seen with our own eyes; that we have watched and touched with our hands: the Word, who is life-this is our subject. One of the soldiers pierced his side with a lance; and immediately there came out blood and water.r

Jn 14:27

1 Jn 1:1

Jn 19:34+ Jn 1:33+ Nb 20:11 Zak. 13:1 Jn 7:37-39

27 Then he spoke to Thomas, ‘Put your finger here; look, here are my hands. Give me your hand; put it into my side.lDoubt no longer but believe.’

Jn 20:27 - l - In the closing words of his gospel, John again calls the Christian reader’s attention to the wound in Christ’s side, cf. 19:34+. Jn 19:34 - r- Var. ‘water and blood’. The significance of the incident is brought out by two texts of scripture (vv. 36f). The blood shows that the lamb has truly been sacrificed for the salvation of the world, 6:51; the water, symbol of the spirit, shows that the sacrifice is real source of grace. Many of the Fathers, not without good reason, interpreted the water and blood as symbols of baptism and the Eucharist and these two sacraments as signifying the Church which is born like a second Eve from the side of another Adam, cf. Ep 5:23-32.

28 Thomas replied, ‘My Lord and my God!’

Jesus said, ‘So you will not believe unless you see signs and portents!’ Yes, blessed is she who believed that the promise made her by the Lord would be fulfilled. When the women returned from the tomb they told all this to the Eleven and to all the others. The women were Mary of Magdala, Joanna, and Mary the mother of James. The other women with them also told the apostles. Though they had been present when he gave so many signs, they did not believe in him.

Jn 4:48 Jn 2:18 Jn 20:29 Mt 12:28p

Lk. 1:45

Jn 20:29

Lk. 24:9-10

Jn 12:37 Jn 2:11+ Jn 20:30 Dt 20:1-3 Mt 11:20

29 Jesus said to him: ‘You believe because you can see me. Happy are those who have not seen and yet believe.’m

Jn 20:29 - m - On the apostles’ witness, cf. Ac 1:8+.

30 There were many other signs that Jesus worked and the disciples saw, but they are not recorded in this book.

I have written all this to you so that you who believe in the name of the Son of God may be sure that you have eternal life. And it is the name of Jesus which, through our faith in it, has brought back the strength of this man whom you see here and who is well known to you. It is faith in that name that has restored this

1 Jn 5:13 Jn 1:12 Jn 20:31

Ac 3:16+ Jn 1:8+ Heb 2:11

31 These are recorded so that you may believe that Jesus is the Christ, the Son of God, and that believing this you may have life through his name.

Ac. 3:16 – j – The ‘name’ according to the ancients, is inseparable from the person and shares his prerogatives, see Ex. 3:14+. By invoking the name of Jesus, 2:21+, 38+, his power is stirred to action, 3:6, 4:7, 10:30, 10:43, 16:18, 19:13, LK. 9:49, 10:17, se also Jn. 14:13,14, 15:16, 16:24,26; 20:31. Faith is of course required if this invocation is to be effective, cf. Ac. 19:13-17, Mt. 8:10+.

First Reading:Ac 5:12-16


The early Christian communitycc Ac 2:42-47 The general situation.c Ac 5:12-

man to health, as you can all see.j

These remained faithful to the teaching of the apostles,dd to the brotherhood,ee to the breaking of breadff and to the prayers.gg(v. 42). The many miracles and signs worked through the apostles made a deep impression on everyone.hh (v. 43) The faithful all lived together and owned everything in common; (v. 44) they sold their goods and possessions and shared out the proceeds among themselves according to what each needed (v. 45). They went as a body to the Temple every day but met in their houses for the breaking of bread; they shared their food gladlyii and generously; (v. 46) they praised Godjj and were looked up to by everyone. Day by day the Lord added to their community those destined to be saved.kk

The early Christian communitym The whole group of believers was united, heart and soul; no one claimed for his own use anything that he had, as everything they owned was held in common (v. 32). The apostles continued to testify to the resurrection of the Lord Jesus with great power,n and they were all given great respect.o(v. 33). None of their members was ever in want, as all those who owned land or houses would sell them, and bring the money from them(v. 34), to present it to the apostles, it was then distributed to any

Ac. 4:32-35 Ac 5:12-16 Ac 1:4 Ac 6:4 =Ac 5:11-12 4:32, 34-35 Ac 6:1 Ac 5:12 Ac 13:48 Lk. 24:53 Ac 5:12, 33 Ac 5:13 Ac 2:41+ Dt. 32:8-9

Ac 4:32-35 Ac 2:42-47; 5:12-16 Jn 17:11,21 Ph 1:27 =Ac 2:44-45 Ac 1:8+; 4:30 Dt 15:4 Lk 12:33 Ac 2:44-45

c - The third ‘summary’ stresses the miraculous powers of the apostles, cf. 2:43; 4:33; Vv. 12b-14 interrupt the development of this theme. Ac 2:42-47 - cc- Cf this passage with 4:32-35 and 5:12-16. These three composite editorial ‘summaries’ paint similar pictures of life in the first Christian community. dd- Not the proclamation of the Good News to non-Christians , cf. 15:35, but instructions for the newly converted in which the scriptures were explained in light of the Christian event. ee- What constitutes this ‘brotherhood’ or ‘fellowship’ is a united purpose, cf. Ga. 2:9; Phm 6; 1 Jn 1:3,6,7; and a care for the poorer members to the extent of holding all goods in common, cf. Rom 15:26; 2 Co. 8:4; 9:13; Ph 1:5+. In a word: charity. ff- See v. 46; 20:7,11; 27:35; Lk. 24:30,35. In itself the phrase suggests a Jewish meal at which the one who presides pronounces a blessing before dividing the bread. For Christians, however, it implies the eucharistic ceremony, 1 Co. 10:16; 11:24; Lk. 22:19p; 22:35+. This, v. 46, was celebrated not in the temple but in private houses; an ordinary meal would accompany it, cf. 1 Co. 11:20-34. gg- Prayers in common, with the apostles presiding, 6:4; 4:24-30, is one example, Cf. 1:14,24; 12:5. There are many examples in

members who might be in need (v. 35). Ac of the constant prayer Jesus recommended (Mt. 6:5) and practiced (Mt. 14:23+). There is the prayer in common presided over by the apostles (1:14; 4:24-30; 6:4) with the breaking of the bread as the central ceremony (2:42,46; 20:7,11); the prayer for special occasions like the election and ordination to office in the Church (1:24; 6:6; 13:3; 14:23 - accompani4ed in the last two cases by fasting); the confirmation of the Samaritans (8:15); the prayer in time of persecution (4:24-30; 12:5,12). There are also individual prayers: that of Stephen for himself and his persecutors (7:59-60), the prayer of Paul after his vision (9:5), of Peter and Paul before they work miracles (9:40; 28:8), of Peter when God sends him to Cornelius (10:9; 11:5) who is himself a man of prayer (10:2,4,30-31), of Paul and Silas in prison (16:25), of Paul when he bids farewell at Miletus (2:36) and at Tyre. In most of these cases the prayer is a petition (see also the petition for forgiveness in 8:22-240, but there is also the prayer of praise (16:25) and thanksgiving (28:15). Prayer is evidence of faith: ‘to invoke the name of Jesus Christ’ is the mark of a Christian (2:21,38; 9:14,21; 22:16). hh- Add. ‘in Jerusalem and upon all there was great fear’. ii- Joy is the sequel of faith:8:8.9; 4:21; 13:48,52; 16:34; cf. 5:41; Lk. 1:14+; Rm. 15:13. jj- Cf. 3:8,9; 4:21; 13:48; 21:20; Lk. 2:20+.

kk- When judgment comes, the members of the Christian community are assured of salvation, 2:21+, cf. 13:48 and Apostle Paul’s letters. The Church is thus identified with ‘the remnant of Israel’, Is. 4:3+. Cf. Rom. 9:27. Ac 4:32-35 - m- A summary like that of 2:42-47. The prevailing idea is here the pooling of resources; this preludes two examples: Barnabas, Ananias and Sapphira. The emphasis on sacrificing possessions is characteristic of Luke’s religious outlook. n- A power that showed itself by miracles, Cf. 2:22; 3:12; 4:7; 6:9; 8:13; 10:38; 1 Th. 1:5; 1 Co. 2:4-5. o- By the populace, cf. 2:47; 4:21; 5:13.

They went as a body to the Temple every day but met in their houses for the breaking of bread; they shared their food gladlyii and generously; Everyone came running towards them in great excitement, to the Portico of Solomon, as it is called, where the man was still clinging to Peter and John.

=Ac 2:46 Lk. 24:53

Ac 3:11 Ac 5:12 Jn 10:23

12b They alld used to meet by common consent in the Portico of Solomon.

Ac 5:12- d- Here , it seems, not the apostles but all the faithful. Ac 2:46 - ii- Joy is the sequel of faith:8:8.9; 4:21; 13:48,52; 16:34; cf. 5:41; Lk. 1:14+; Rm. 15:13.

they praised Godjj and were looked up to by everyone. Day by day the Lord added to their community those destined to be saved.kk

=Ac 2:47

13 No one else ever dared to join them, but the people were loud in their praise

Ac 2:47 - jj- Cf. 3:8,9; 4:21; 13:48; 21:20; Lk. 2:20+. kk- When judgment comes, the members of the Christian community are assured of salvation, 2:21+, cf. 13:48 and Apostle Paul’s letters. The Church is thus identified with

‘the remnant of Israel’, Is. 4:3+. Cf. Rom. 9:27.

They were convinced by his arguments, and they accepted what he said and were baptized. That every day about three thousand were added to their number bb

Ac 2:41 Ac 1:5+ Lk 2:47

14 and the numbers of men and women who came to believe in the Lord increased steadily.e

Ac 5:14 - e- Rather than ‘More and more joined (the community) as believers in the Lord’. Cf. 11:24. Ac 2:41 - bb - Luke repeatedly and deliberately notes the Church’s numerical growth. v. 47, 4:4, 5:14, 6:1,7; 9:31+, 11:21,24 16:5, cf. 12:24, 13:48-49, 19:20.

I will display portents in heaven above and signs on earth below

Ac 2:19 Ac 5:12

12 a So many signs and wonders were worked among the people at the hands of the apostles

And whenever he went, to village, or town, or farm, they laid down the sick in the open spaces, begging him to let them touch even the fringe of his cloak. And all those who touched him were cured. …that handkerchiefs or aprons which had touched him were taken to the sick, and they were cured of their illness, and the evil spirits came out of them.

Mk 6:56 Mk 5:27-28 Ac 5:15

Ac 19:12 Ac 5:15 Lk 8:44-47p

15 that the sick were even taken out into the streets and laid on beds and sleeping-mats in the hope that at least the shadow of Peter might fall across some of them as he went past.

The people united in welcoming the message Philip preached, either because they had heard of the miracles he worked or because they saw them themselves. It so happened that Publius’ father was in bed, suffering from feverish attacks

Ac 8:6-8 Ac 18:5+; 5:16

Ac 28:8-9 Lk 10:9p

16 People even came crowding in from the towns round about Jerusalem, bringing with them their sick and those tormented by unclean spirits, and all of them were cured

and dysentery. Paul went in to see him, and after a prayer he laid his hands on the man and healed him (v. 8). When this happened, the other sick people on the island came as well and were cured (v. 9)… At sunset all those who had friends suffering from diseases of one kind or another brought them to him, and laying his hands on each he cured them (v. 40). Devils too came out of many people, howling, ‘You are the Son of God’. But he rebuked them and would not allow them to speak because they knew that hew as the Christ (v. 41).

Ac 9:12 Ac 5:5-16; 8:7-8 Lk 4:40 1 Tm 4:14+

Lk 4:40-41

=Mt 8:16-17 =Mk 1:32-34 Mt 8:16 Lk 13:13 1 Tm 4:14+ Mt 8:29+ Mk 1:34+

Second Reading: Rv 1:9-11a,12-13,17-19


But that is not all we can boast about; Rm 5:3 9 My name is John, and through our union in Rv 1:9-

we can boast about our suffering. These sufferings bring patience, as we know… if we hold firm, then we shall reign with him. If we disown him, he will disown us.

2 Co 12:9-10 Jm 1:2-4 1 P 4:13+,14 Rv 1:9

2 Tm 2:12

Ac 14:22 Rm 8:12 Mt 10:33

Jesus I am your brother and share your sufferings, your kingdom, and all you endure. I was on the island called Patmosm for having preached God’s word and witness for Jesus;

m– Deported there for being a Christian proselytizer: Patmos (10 miles x 5 miles) was used by Romans as a penal colony.

10 It was the Lord’s day and the Spirit possessed me, and heard a voice behind me, shouting like a trumpet.

11a “Write down all you see and send it to the seven churches…

The secret of the seven stars you have seen in my right hand, and of the seven gold lamp-stands is this : the seven stars are the angelsr of the seven churches, and the seven lamp-stands are the seven churches themselves. …four great beasts emerged from the sea, each different from the other. I raised my eyes to look about me, and this is what I saw: A man dressed in linen, with a girdle of pure gold round his waist.

Rv 1:20 Dn 2:28 Hab 2:2 Jn 1:12; 16:5

Dn 7:13 Rv 13:3

Dn 10:5 Ezk 1 Rv 1:13-15

12 I turned round to see who had spoken to me, and when I turned, I saw seven golden lampstands

Rv 1:20 – r – Jews hold that not only the physical universe was controlled by angels, cf. Rv 7:1; 14:18; 16:5; but also human beings (both individuals and communities), cf. Ex 23:20+. Each church here is thought of as under the control of an angel appointed to be responsible for it.

13 and surrounded by them, a figure like a Son of man,n dressed in a long robe tied at the waist with a golden girdle.

Rv 1: 13 - n– The Messiah as eschatological judge (cfDn 7:13, also 10:6). The long robe symbolizes his priesthood (cf. Ex 28:4; 29:5; Zc 3:4), the white hair his eternity (cf Dn. 7:9), the burning eyes (to probe minds and hearts’, cf. Rv 2:23) his

divine knowledge, the feet of bronze (cfDn 2:31-45) his permanence; the brightness of his legs and face, and the strength of his voice symbolize the fear inspired by his majesty. IN his power (his ‘right hand’) he holds the seven churches (the ‘stars’), cf. v. 20); he is prepared to sentence faithless Christians to death (the double-edged sword’), cf. 19:15+; 2:16; and Is. 49:2; Ep 6:17; Heb 4:12. One or the other of his attributes as Judge is used, at the beginning of each of the seven letters, to suggest the situation of the particular church addressed. ‘

As the flame wentup heavenwards from the altar, the angel of Yahweh ascended in the flame of the altar in the sight of Manoah and his wife, they fell face downwards to the ground. …like abow in the clouds on rainy days; that is how the surrounding lights appeared. It was something that looked likethe glory of Yahweh. I looked, and prostrated myself and heard a voice speaking.

He was still speaking, when I fell senseless to the ground.He touched me howeverand raised me to my feet.

When he had saidthis things to me I prostrated myself onthe ground without saying a word (v. 15); then someone

Jg 13:20 Lv 9:24 Tb 12:16-19 Ezk 1:28 Rv 1:17

Ezk 1:28+ Ezk 3:23; 8:4; 10:4, 18 Ex 24:16+ DN 8:17 ↗Rv 1:17

Dn 8:18;

Dn 10:15-19

Rv 1:17;

17 When I saw him, I fell in a dead faint at his feet, but he touched me with his right hand and said, “Do not be afraid. I am the First and the Last,

looking like a son of man come and touched my lips. I opened my mouth to speak, and I said to the person standing in front of me, ‘My lord, anguish overcomes me at this vision, and what

strength I had deserts me (v. 16). How can my lord’s servant speak to my lordnow that I have no strength left and my breath fails me? (v. 17)” Onceagain the person like a man touched me and he gave me strength (v. 18) “Do not beafraid,’ he said’ you are a man specially chosen;peace be with you! Play the man, be strong.” When he spoke to me, I grew strong!’And as he spoke to me I felt strong again and said, “ Let my lord speak, you have given me strength” (v. 19).

Dn 7:13; 8:17 Is 6:7 Jr 1:9

Dn 9:23; 10:11

“I am the Alpha and the Omega,”l says the Lord God, “who is, who was, and who is to come, the Almighty.” Thuse says Israel’s king, And his redeemer, Yahweh Sabaoth: I am the first, I am the last; there is no other God beside me. Listen to me, Jacob, Israel, whom I have called! I am the first, I am also the last. It follows then that his power to save is

Rv 1:8+ Rv 1:4; 21:6; 22:13

Is 44:6 Is 41:4,14+,21-29; 42:8+; 43:8-13; 45:5; 48:12; Rv 1:8,17; 21:6; 22:13

Is 48:12 Is 44:6+ Rv 1:17; 2:8

Heb 7:25

18 I am the Living One.oI was dead and now I am to live forever and ever and I hold the keys to death and the underworld.p

Rv 1:18 - o - The one who has life ‘in himself’, cfJn 5:21,26. p - Lit. ‘death and Hades’. Hades was the place of the dead, the Gk word corresponding to the sheol of the OT.,cfNb 16:33+. Christ has the power to release souls from Hades, Jn 5:26-28. Rv 1:8 - l - The beginning and end, originator and goal of all things: Is 41:4; 44:6; Rv 21:6; 22:13, ‘the Almighty’: ‘pantokrator’ lit. ‘the All-Ruler’, a stock rendering of ‘Lord of Hosts’(‘Yahweh Sabaoth’).

utterly certain, since he is living for ever to intercede for all who come to God through him.

Is 44:6 - e– Hebr. Inserts ‘Yahweh’, absent from Greek.

Here the narrative ends. I, Daniel, was greatly disturbed in mind, and I grew pale, but I kept these things to myself. Then Yahweh answered and said: Write the vision down; scribe it on tabletstobe easily read…

Dn 7:28 Gn 37:11

Hab 2:2

Is 8:1 Jr 30:2 Rv 1:19

19 Now write down all you see of present happening,q and things that are still to come.

Rv 1:19- q– ‘present happenings’ refers to the letters of ch. 2 and 3: ‘things that are still to come’: the revelations of ch. 4:22.

Homily for the 2nd Sunday of Easter (Cycle C)

Based on Jn 20:19-31(Gospel), Ac 5:12-16 (First Reading) and Rv 1:9-11a,12-13,17-19 (Second Reading) From the Series: “Reflections and Teachings of the Desert”

THOMAS (Part 2)

“Thomas replied, ‘My Lord and my God!’” (Jn 20:28)

The Gospel narrative for this 2nd Sunday of Easter (Cycle C) is Jn 20:19-31. It bears the title “Appearance to the disciples”, which has parallel texts in the following places: 1. Mk 16:14-18 - Lastly, he showed himself to the Eleven themselves while they were at table. He reproached them for their incredulity and obstinacy, because they had

refused to believe those who had seen him after he has risen (v. 14). And he said to them, ‘Go out to the whole world; proclaim the Good News to all creation (v. 15). He who believes and is baptized will be saved; he who does not believe will be condemned (v. 16). These are the signs that will be associated with believers: in my name they will cast out devils, they will have the gift of tongues;d (v. 17) they will pick up snakes in their hands, and be unharmed should they drink deadly poison, they will lay their hands on the sick, who will recover’ (v. 18).Footnote d says “Var. ‘new tongues’.”

2. Lk 24:36-39 - They were still talking about all this when he himself stood them and said to them, ‘Peace be with you!’ (v. 36). In a state of alarm and fright, they thought they were seeing a ghost (v. 37). But he said, ‘Why are you so agitated, and why are these doubts rising in your hearts (v. 38)? Look at my hands and feet; yes, it is I indeed. Touch me and see for yourselves, a ghost has no flesh and bones as you can see I have.’

3. Jn 21:14 - This was the third time that Jesus showed himself to the disciples after rising from the dead. Verse 19 says: In the evening of the same day, the first day of the week, the doors were closed in the room where the disciples were, i for fear of the Jews. Jesus came and stood among them. He said to them. ‘Peace be with you’… Footnote i says “Add. ‘assembled’.” Parallel texts are:

1. Jn 16:16 - In a short time you will no longer see me, and then a short time later you will see me again. 2. Jn 14:27 - Peaces I bequeath to you, my own peace I give you, a peace the world cannot give, this is my gift to you. Do not let your hearts be troubled or

afraid.Footnote s says “The customary Jewish greeting and farewell, cf. Lk. 10:5p; it means soundness of body but came to be used of the perfect happiness and the deliverance which the Messiah would bring. All this Jesus gives.”

Verse 20 says: And showed them his hands and his side. The disciples were filled with joy when they saw the Lord… Parallel texts are:

1. Lk 24:16 - But something prevented them from recognizing him.d Footnote d says “In the apparitions described by Lk and Jn, the disciples do not at first recognize the Lord: they need a word or a sign, Lk. 24:30f,35,37,39-43; Jn 20:14 and 16,20; 21:4 and 6-7; cf. Mt. 28:17. This is because the risen body, though the same body that died on the cross, is in a new condition; its outward appearance is therefore changed, Mk. 16:12, and it is exempt from the usual physical laws, Jn 20:19. On the condition of glorified bodies, cf. 1 Co. 15:44+.

2. 1 Jn 1:1 - Something which had existed since the beginning, that we have heard, and we have seen with our own eyes; that we have watched and touched with our hands: the Word, who is life - this is our subject.

3. Jn 15:11 - I have told you this so that my own joye may be with you and your joy be complete. Footnotee says “The perfect happiness of the messianic era which is communicated by the son of God.”

4. Jn 16:22 - So it is with you: you are sad now, but I shall see you again, and your hearts will be full of joy, and that joy no one shall take from you. Verse 21 says: And he said to them again, ‘Peace be with you. As the Father sent me, so am I sending you… Parallel texts are:

1. Jn 4:38 - I sent you to reap a harvest you have not worked for. Others worked for it; and you have come into the rewards of your trouble.’ l Footnote l says “The reapers are the apostles, the sowers those who have labored before them, especially Jesus.”

2. Jn 17:18 - As you sent me into the world, I have sent them into the world. 3. Mt 28:19 - Go, therefore, make disciples of all the nations, baptize them in the name of the father and of the Son and of the Holy Spirit,g and teach them to observe

all the commands I gave you. Footnoteg says “It may be that this formula, so far as the fullness of its expression is concerned, is a reflection of the liturgical usage established later in the primitive community. It will be remembered that Ac speaks of baptizing ‘in the name of Jesus’, cf. Ac. 1:5+. But whatever variation is formula, the underlying reality is the same.”

4. Mk 16:15 - And he said to them, ‘Go out to the whole world; proclaim the Good News to all creation… 5. Lk24:47f -And that, in his name, repentance for the forgiveness of sins would be preached to all the nations, beginning from Jerusalem. You are witnesses to this.

Verse 22 says: After saying this he breathedj on them and said: ‘Receive the Holy Spirit. Footnote j says“The breath of Jesus is the symbol of the Spirit (‘breath’, in Hebrew); he send forth the Spirit who will make all things new, Gen. 1:2; 2:7; Ezk. 37:9; Ws 15:11; See Jn 19:30+ and Mt. 3:16+.” Parallel texts are:

1. Jn 1:33 - I did not know him myself, but he who sent me to baptize with water had said to me, “The man on whom you see the Spirit come down and rest in the one who is going to baptize with the Holy Spirit”.y Footnotey says “This phrase sums up the whole purpose of the Messiah’s coming, cf. Jn 1:1+, namely, that mankind might be born again in the spirit: the O.T. had already foretold it, cf. Ac. 2:33+. The Spirit rests on him, Is. 11:12, 42:1, Jn 1:33, and so he can confer it on others baptism on the Spirit, cf. here and Ac 1:5+), but only after his resurrection, Jn 7:39,16:7,8,20:22; Ac.2. For Jesus came in the flesh, 1 Jn. 4:2, 2 Jn 7, flesh that was corruptible, Jn 1:14+, and it is only when he is ‘lifted up; and has gone to the Father that his body, glorified now, is fully endowed with divine, life-giving power. Thenceforward the Spirit flows to the world from his body as from an inexhaustible spring, Jn 7:37-39, 19:34, cf. Rm. 5:5+. For the water symbolism, cf. Jn 4:1+.”

2. Ac 1:8 - But you will receive power when the Holy Spirit comes on you. i and then you will be my witnessesj not only in Jerusalem but throughout Judaea and Samaria, and indeed to the ends of the earth’.k Footnotei says “The Holy Spirit is a favorite theme of Luke (Lk 4:1+); he talks mostly about the Holy Spirit as a Power, Lk 1:35; 24:49;Ac 1:8;10:38; Rm 15:13,19; 1 Co 2:4,5; 1 Th 1:5; Heb 2:4, sent from God by Christ, Ac 2:38, to broadcast the Good News. 1. The Spirit gives the charismata, 1 Co 12:4f, that guarantee the message; the gift of tongues, Ac 2:4+, of miracles, 10:38, of prophecy, 11:27+; 20:23; 21:11, of wisdom, 6:3,5,10:2, the Spirit fives strength to proclaim Jesus as Messiah in spite of persecution 4:8,31; 5:32; 6:10;cf. Ph 1;19 and to bear witness to him, Mt. 10;20p; Jn 15:26; Ac 1:8; 2 Tm 1:7f,cf. following note; 3. The Spirit guides the Church in her major decisions: the admission of pagans, Ac 8:29,40; 10:19,44-47; 11;12-16; 15:8, without obligation to observe the Law, 15:28; Paul’s mission to the pagan worlds, 13:2f; 16:6-7; 19:1 (Western Text) cf. Mt. 3:16+,Ac also mentions the Spirit as received in baptism and forgiving sins, 2:38, cf. Rm

5:5+.”; Footnote j says “The primary functions of the apostles is to bear witness: not only to Christ’s resurrection, Lk. 24:48, Ac 2:32, 3:15, 4:33, 3:32, 24:48,13;31, 22:15, but also to the whole of is public life, Lk 1:21, Jn 15:27, Ac. 1:22, 10:39f.”; and Footnote k says “nothing can limit the apostolic mission.”

3. Ac 2:2 - Men of Israel, listen to what I am going to say;n Jesus of Nazareth was a man commended to you by God by the miracles and portents and signs that God worked through him when he was among you, as you all know. Footnote n says “The content of the earliest apostolic preaching (the ‘kerygma’) is here summarized for the first time; cf. the five discourses of Peter, Ac. 2:14-39, 3:12-26; 4:8-12, 5:29-32, 10:34-43, and the discourse of Paul. 13:16-41. The kerygma is 1. a witness, 1:8+, to Christ’s death and resurrection, 2:24+, and to his exaltation, 2:33+; 2:36+, 2. It also provides certain details of Christ’s ministry; how it was heralded by John the Baptist, 10:37, 13:24, inaugurated by teaching and miracle, 2:22, 10:38, completed by the appearances of the risen Christ, 10:40,41, 13:31, and by the gift of the Spirit, 2:33, 5:32. 3. It places this story in its wider setting: it appeals to the past, adducing the OT prophecies, 2:23+; 2:35+, and it surveys the future, the advent of the messianic era, inviting Jews and pagans to repentance, 2:38+, so that Christ’s glorious return may come the sooner, 3:20-21. The gospels, which are development of the primitive preaching, adopt the same theme.”

Verse 22 says: For those whose sins you forgive, they are forgiven; for those whose sins you retain, they are retained.’ Parallel texts are:

1. Mt. 16:19 - I will give you the keys of the kingdom of heaven, whatever you bind on earth shall be considered bound in heaven; whatever you loose on earth shall be considered loosed in heaven.i Footnote i says “The City of God, like the City of Death, has its gates too; they grant entrance only to those who are worthy of it. Peter has the keys. It is his function, therefore, to open or close to all who would come to the kingdom of heaven through the Church. ‘bind’ and ‘loose’ are technical rabbinic terms; primarily they have a disciplinary reference; one is ‘bound’ (condemned to) o ‘loosed’ (absolved from) excommunication. Their secondary usage is connected with doctrinal or juridical decisions: an opinion is ‘bound’ (forbidden) or ‘loosed’ ,allowed). Of the household of God Peter is controller (the keys symbolize this, cf. Is. 22:22). In that capacity, he is to exercise the disciplinary power of admitting or excluding those he thinks fit; he will also, in the administration of the community, make necessary decision in questions of doctrinal belief and of moral conduct. The verdicts he deliver or the pronouncements he makes will be ratified by God i heaven. Catholic exegetes maintain that these enduring promises hold good not only for Peter himself but also for Peter’s successors. This inference, not explicitly drawn in the text, is considered legitimate because Jesus plainly intends to provide for his Church’s future by establishing a regime that will not collapse after Peter’s death. Two other texts, Lk. 22:31f and Jn. 21:15f, on Peter’s primacy emphasize that its operation is to be in the domain of faith; they also indicate that this makes him head not only of the Church after the death of Christ but of the apostolic group then and there.”

2. Mt. 18:18 -I tell you solemnly, whatever you bind on earth shall be considered bound in heaven: whatever you loose on earth shall be loosed in heaven. jFootnote jsays “One of the powers conferred on Peter is here conferred on the Church’s ministers, to whom this discourse is primarily addressed.”

Verse 24 says: Thomas, called the Twin, who was one of the Twelve, was not with them when Jesus came. Parallel texts are:

1. Jn 11:16 - Then Tomas - known as the Twin- said to the other disciples, ‘Let us go too, and die with him’. 2. Jn 14:5 - Thomas said, ‘Lord, we do not know where you are going, how can we know the way?’

Verse 25 says: When thek disciples said, ‘We have seen the Lord’, he answered, ‘Unless I see the holes that the nails made in his hands and can put my finger into the holes they made, and unless I can put my hand into his side, I refuse to believe’. Footnote ksays “Add. ‘other’.”

Parallel texts are: 1. Lk 24:9-10 - When the women returned from the tomb they told all this to the Eleven and to all the others. The women were Mary of Magdala, Joanna, and Mary the

mother of James. The other women with them also told the apostles. 2. 1 Jn 1:1 - Something which had existed since the beginning, that we have heard, and we have seen with our own eyes; that we have watched and touched with our

hands: the Word, who is life-this is our subject. Verse 26 says: Eight days later the disciples were in the house again and Thomas was with them. The doors were closed, but Jesus came in and stood among them. ‘Peace be with you’, he said. Parallel text is Jn 21:14 that says: This was the third time that Jesus showed himself to the disciples after rising from the dead. Verse 27 says: Then he spoke to Thomas, ‘Put your finger here; look, here are my hands. Give me your hand; put it into my side. l Doubt no longer but believe.’ Footnote l–says “In the closing words of his gospel, John again calls the Christian reader’s attention to the wound in Christ’s side, cf. 19:34+”. Parallel texts are:

1. Jn 14:27 - Peaces I bequeath to you, my own peace I give you, a peace the world cannot give, this is my gift to you. Do not let your hearts be troubled or afraid. Footnote (See above).

2. 1 Jn 1:1 - Something which had existed since the beginning, that we have heard, and we have seen with our own eyes; that we have watched and touched with our hands: the Word, who is life-this is our subject.

3. Jn 19:34 - One of the soldiers pierced his side with a lance; and immediately there came out blood and water.r Footnoter says “Var. ‘water and blood’. The significance of the incident is brought out by two texts of scripture (vv. 36f). The blood shows that the lamb has truly been sacrificed for the salvation of the world, 6:51; the water, symbol of the spirit, shows that the sacrifice is real source of grace. Many of the Fathers, not without good reason, interpreted the water and blood as symbols of baptism and the Eucharist and these two sacraments as signifying the Church which is born like a second Eve from the side of another Adam, cf. Ep 5:23-32.”

Verses 28 and 29 say: Thomas replied, ‘My Lord and my God!’ Jesus said to him: ‘You believe because you can see me. Happy are those who have not seen and yet believe.’m Footnote m says “On the apostles’ witness, cf. Ac 1:8+.” Parallel texts for verse 29 are:

1. Jn 4:48 - Jesus said, ‘So you will not believe unless you see signs and portents!’ 2. Lk. 1:45 - Yes, blessed is she who believed that the promise made her by the Lord would be fulfilled. 3. Lk. 24:9-10 - When the women returned from the tomb they told all this to the Eleven and to all the others. The women were Mary of Magdala, Joanna, and Mary the

mother of James. The other women with them also told the apostles.

4. Jn 12:37 - Though they had been present when he gave so many signs, they did not believe in him. Verses 30 and 31 say: There were many other signs that Jesus worked and the disciples saw, but they are not recorded in this book. These are recorded so that you may believe that Jesus is the Christ, the Son of God, and that believing this you may have life through his name. Parallel texts for verse 31 are:

1. 1 Jn 5:13 - I have written all this to you so that you who believe in the name of the Son of God may be sure that you have eternal life. 2. Ac 3:16 - And it is the name of Jesus which, through our faith in it, has brought back the strength of this man whom you see here and who is well known to you. It is

faith in that name that has restored this man to health, as you can all see. j Footnote j says “The ‘name’ according to the ancients, is inseparable from the person and shares his prerogatives, see Ex. 3:14+. By invoking the name of Jesus, 2:21+, 38+, his power is stirred to action, 3:6, 4:7, 10:30, 10:43, 16:18, 19:13, LK. 9:49, 10:17, se also Jn. 14:13,14, 15:16, 16:24,26; 20:31. Faith is of course required if this invocation is to be effective, cf. Ac. 19:13-17, Mt. 8:10+.”

The First Reading is taken from Ac 5:12-16 under the title “The general situation”c. Footnote c says “The third ‘summary’ stresses the miraculous powers of the apostles, cf. 2:43; 4:33; Vv. 12b-14 interrupt the development of this theme.”

The parallel texts for this narrative are: 1. Ac 2:42-47 - The early Christian communitycc These remained faithful to the teaching of the apostles,dd to the brotherhood,ee to the breaking of breadff and to the

prayers.gg(v. 42). The many miracles and signs worked through the apostles made a deep impression on everyone.hh (v. 43) The faithful all lived together and owned everything in common; (v. 44) they sold their goods and possessions and shared out the proceeds among themselves according to what each needed (v. 45). They went as a body to the Temple every day but met in their houses for the breaking of bread; they shared their food gladlyii and generously; (v. 46) they praised Godjj and were looked up to by everyone. Day by day the Lord added to their community those destined to be saved.kk Footnote cc says “Cf this passage with 4:32-35 and 5:12-16. These three composite editorial ‘summaries’ paint similar pictures of life in the first Christian community”; Footnote dd-says “Not the proclamation of the Good News to non-Christians , cf. 15:35, but instructions for the newly converted in which the scriptures were explained in light of the Christian event”; Footnote ee says “What constitutes this ‘brotherhood’ or ‘fellowship’ is a united purpose, cf. Ga. 2:9; Phm 6; 1 Jn 1:3,6,7; and a care for the poorer members to the extent of holding all goods in common, cf. Rom 15:26; 2 Co. 8:4; 9:13; Ph 1:5+. In a word: charity”; Footnote ff says “See v. 46; 20:7,11; 27:35; Lk. 24:30,35. In itself the phrase suggests a Jewish meal at which the one who presides pronounces a blessing before dividing the bread. For Christians, however, it implies the eucharistic ceremony, 1 Co. 10:16; 11:24; Lk. 22:19p; 22:35+. This, v. 46, was celebrated not in the temple but in private houses; an ordinary meal would accompany it, cf. 1 Co. 11:20-34; Footnote gg says “Prayers in common, with the apostles presiding, 6:4; 4:24-30, is one example, Cf. 1:14,24; 12:5. There are many examples in Ac of the constant prayer Jesus recommended (Mt. 6:5) and practiced (Mt. 14:23+). There is the prayer in common presided over by the apostles (1:14; 4:24-30; 6:4) with the breaking of the bread as the central ceremony (2:42,46; 20:7,11); the prayer for special occasions like the election and ordination to office in the Church (1:24; 6:6; 13:3; 14:23 - accompani4ed in the last two cases by fasting); the confirmation of the Samaritans (8:15); the prayer in time of persecution (4:24-30; 12:5,12). There are also individual prayers: that of Stephen for himself and his persecutors (7:59-60), the prayer of Paul after his vision (9:5), of Peter and Paul before they work miracles (9:40; 28:8), of Peter when God sends him to Cornelius (10:9; 11:5) who is himself a man of prayer (10:2,4,30-31), of Paul and Silas in prison (16:25), of Paul when he bids farewell at Miletus (2:36) and at Tyre. In most of these cases the prayer is a petition (see also the petition for forgiveness in 8:22-240, but there is also the prayer of praise (16:25) and thanksgiving (28:15). Prayer is evidence of faith: ‘to invoke the name of Jesus Christ’ is the mark of a Christian (2:21,38; 9:14,21; 22:16); Footnote hh says “Add. ‘in Jerusalem and upon all there was great fear’’; Footnote ii says “Joy is the sequel of faith:8:8.9; 4:21; 13:48,52; 16:34; cf. 5:41; Lk. 1:14+; Rm. 15:13; Footnote jj says “Cf. 3:8,9; 4:21; 13:48; 21:20; Lk. 2:20+”; and Footnote kk says

“When judgment comes, the members of the Christian community are assured of salvation, 2:21+, cf. 13:48 and Apostle Paul’s letters. The Church is thus identified with ‘the remnant of Israel’, Is. 4:3+. Cf. Rom. 9:27”.

2. Ac 4:32-35 - The early Christian communitym The whole group of believers was united, heart and soul; no one claimed for his own use anything that he had, as everything they owned was held in common (v. 32). The apostles continued to testify to the resurrection of the Lord Jesus with great power,n and they were all given great respect.o (v. 33). None of their members was ever in want, as all those who owned land or houses would sell them, and bring the money from them(v. 34), to present it to the apostles, it was then distributed to any members who might be in need (v. 35). Footnote m says “A summary like that of 2:42-47. The prevailing idea is here the pooling of resources; this preludes two examples: Barnabas, Ananias and Sapphira. The emphasis on sacrificing possessions is characteristic of Luke’s religious outlook’; Footnote n says “A power that showed itself by miracles, Cf. 2:22; 3:12; 4:7; 6:9; 8:13; 10:38; 1 Th. 1:5; 1 Co. 2:4-5; and Footnote o says By the populace, cf. 2:47; 4:21; 5:13.

Verse 12b says: They alld used to meet by common consent in the Portico of Solomon. Footnote d says “Here , it seems, not the apostles but all the faithful.” Parallel texts are:

1. Ac 2:46 - They went as a body to the Temple every day but met in their houses for the breaking of bread; they shared their food gladly ii and generously; Footnote ii says

“Joy is the sequel of faith:8:8.9; 4:21; 13:48,52; 16:34; cf. 5:41; Lk. 1:14+; Rm. 15:13.”

2. Ac 3:11 - Everyone came running towards them in great excitement, to the Portico of Solomon, as it is called, where the man was still clinging to Peter and John.

Verse 13 says: No one else ever dared to join them, but the people were loud in their praise…

Parallel text is Ac 2:47 that says: they praised Godjj and were looked up to by everyone. Day by day the Lord added to their community those destined to be saved.kk Footnote jj says “Cf. 3:8,9; 4:21; 13:48; 21:20; Lk. 2:20+; and Footnote kk says “When judgment comes, the members of the Christian community are assured of salvation, 2:21+, cf. 13:48

and Apostle Paul’s letters. The Church is thus identified with ‘the remnant of Israel’, Is. 4:3+. Cf. Rom. 9:27”.

Verse 14 says: and the numbers of men and women who came to believe in the Lord increased steadily.e Footnote esays “Rather than ‘More and more joined (the community)

as believers in the Lord’. Cf. 11:24.”

Parallel text is Ac 2:41 that says: They were convinced by his arguments, and they accepted what he said and were baptized. That every day about three thousand were added to their number bb Footnote bb says “Luke repeatedly and deliberately notes the Church’s numerical growth. v. 47, 4:4, 5:14, 6:1,7; 9:31+, 11:21,24 16:5, cf. 12:24, 13:48-49, 19:20.”

Verse 12a says: So many signs and wonders were worked among the people at the hands of the apostles…

Parallel text is Ac 2:19 that says: I will display portents in heaven above and signs on earth below…

Verse 15 says: that the sick were even taken out into the streets and laid on beds and sleeping-mats in the hope that at least the shadow of Peter might fall across some of them

as he went past.

Parallel texts are:

1. Mk 6:56 - And whenever he went, to village, or town, or farm, they laid down the sick in the open spaces, begging him to let them touch even the fringe of his cloak. And all those who touched him were cured.

2. Ac 19:12 - …that handkerchiefs or aprons which had touched him were taken to the sick, and they were cured of their illness, and the evil spirits came out of them.

Verse 16 says: People even came crowding in from the towns round about Jerusalem, bringing with them their sick and those tormented by unclean spirits, and all of them were

cured.

Parallel texts are:

1. Ac 8:6-8 - The people united in welcoming the message Philip preached, either because they had heard of the miracles he worked or because they saw them themselves. 2. Ac 28:8-9 - It so happened that Publius’ father was in bed, suffering from feverish attacks and dysentery. Paul went in to see him, and after a prayer he laid his hands on

the man and healed him (v. 8). When this happened, the other sick people on the island came as well and were cured (v. 9)… 3. Lk 4:40-41 - At sunset all those who had friends suffering from diseases of one kind or another brought them to him, and laying his hands on each he cured them (v. 40).

Devils too came out of many people, howling, ‘You are the Son of God’. But he rebuked them and would not allow them to speak because they knew that hew as the

Christ (v. 41).

The Second Reading is taken from Rv 1:9-11a,12-13,17-19.

Verses 9, 10 and 11a say: My name is John, and through our union in Jesus I am your brother and share your sufferings, your kingdom, and all you endure. I was on the island called Patmosm for having reached God’s word and witness for Jesus; It was the Lord’s day and the Spirit possessed me, and heard a voice behind me, shouting like a trumpet. “Write down all you see and send it to the seven churches… Footnote m says “Deported there for being a Christian proselytizer: Patmos (10 miles x 5 miles) was used by Romans as a penal colony.”

Parallel texts for verse 9 are: 1. Rm 5:3 - But that is not all we can boast about; we can boast about our suffering. These sufferings bring patience, as we know…

2. 2 Tm 2:12 - if we hold firm, then we shall reign with him. If we disown him, he will disown us…

Verses 12 and 13 say: I turned round to see who had spoken to me, and when I turned, I saw seven golden lampstands, and surrounded by them, a figure like a Son of man,n dressed in a long robe tied at the waist with a golden girdle. Footnote n says “The Messiah as eschatological judge (cfDn 7:13, also 10:6). The long robe symbolizes his priesthood (cf. Ex 28:4; 29:5; Zc 3:4), the white hair his eternity (cf Dn. 7:9), the burning eyes (to probe minds and hearts’, cf. Rv 2:23) his divine knowledge, the feet of bronze (cfDn 2:31-45) his permanence; the brightness of his legs and face, and the strength of his voice symbolize the fear inspired by his majesty. IN his power (his ‘right hand’) he holds the seven churches (the ‘stars’), cf. v. 20); he is prepared to sentence faithless Christians to death (the double-edged sword’), cf. 19:15+; 2:16; and Is. 49:2; Ep 6:17; Heb 4:12. One or the other of his attributes as Judge is used, at the beginning of each of the seven letters, to suggest the situation of the particular church addressed. ‘” Parallel texts for verse 12 are:

1. Rv 1:20 - The secret of the seven stars you have seen in my right hand, and of the seven gold lamp-stands is this : the seven stars are the angelsr of the seven

churches, and the seven lamp-stands are the seven churches themselves. Footnote r says “Jews hold that not only the physical universe was controlled by angels, cf. Rv

7:1; 14:18; 16:5; but also human beings (both individuals and communities), cf. Ex 23:20+. Each church here is thought of as under the control of an angel appointed to be

responsible for it.”

2. Dn 7:13…four great beasts emerged from the sea, each different from the other.

3. Dn 10:5 - I raised my eyes to look about me, and this is what I saw: A man dressed in linen, with a girdle of pure gold round his waist.

Verse 17 says: When I saw him, I fell in a dead faint at his feet, but he touched me with his right hand and said, “Do not be afraid. I am the First and the Last,

Parallel texts are: 1. Jg 13:20 - As the flame went up heavenwards from the altar, the angel of Yahweh ascended in the flame of the altar in the sight of Manoah and his wife, they fell face

downwards to the ground. 2. …like a bow in the clouds on rainy days; that is how the surrounding lights appeared. It was something that looked like the glory of Yahweh. I looked, and prostrated

myself and heard a voice speaking.

3. He was still speaking, when I fell senseless to the ground. He touched me however and raised me to my feet. 4. When he had said this things to me I prostrated myself on the ground without saying a word (v. 15); then someone looking like a son of man come and touched my lips. I

opened my mouth to speak, and I said to the person standing in front of me, ‘My lord, anguish overcomes me at this vision, and what strength I had deserts me (v. 16). How can my lord’s servant speak to my lord now that I have no strength left and my breath fails me? (v. 17)” Once again the person like a man touched me and he gave me strength (v. 18) “Do not be afraid,’ he said’ you are a man specially chosen; peace be with you! Play the man, be strong.” When he spoke to me, I grew strong!’And as he spoke to me I felt strong again and said, “ Let my lord speak, you have given me strength” (v. 19).

Verse 18 says: I am the Living One.o I was dead and now I am to live forever and ever and I hold the keys to death and the underworld.p Footnote o says “The one who has life ‘in himself’, cfJn 5:21,26”; Footnote p says “Lit. ‘death and Hades’. Hades was the place of the dead, the Gk word corresponding to the sheol of the OT.,cfNb 16:33+. Christ has the power to release souls from Hades, Jn 5:26-28.”

Parallel texts are: 1. Rv 1:8 - “I am the Alpha and the Omega,”l says the Lord God, “who is, who was, and who is to come, the Almighty.” Footnote l says “The beginning and end,

originator and goal of all things: Is 41:4; 44:6; Rv 21:6; 22:13, ‘the Almighty’: ‘pantokrator’ lit. ‘the All-Ruler’, a stock rendering of ‘Lord of Hosts’(‘Yahweh Sabaoth’). 2. Is 44:6 - Thuse says Israel’s king, And his redeemer, Yahweh Sabaoth: I am the first, I am the last; there is no other God beside me. Footnote esays “Hebr. Inserts

‘Yahweh’, absent from Greek.” 3. Is 48:12 - Listen to me, Jacob, Israel, whom I have called! I am the first, I am also the last. 4. Heb 7:25 - It follows then that his power to save is utterly certain, since he is living for ever to intercede for all who come to God through him.

Verse 19 says: Now write down all you see of present happening,q and things that are still to come. Footnote q says ”‘present happenings’ refers to the letters of ch. 2 and 3:

‘things that are still to come’: the revelations of ch. 4:22.”

Parallel texts are: 1. Dn 7:28 - Here the narrative ends. I, Daniel, was greatly disturbed in mind, and I grew pale, but I kept these things to myself.

2. Hab 2:2 - Then Yahweh answered and said: Write the vision down; scribe it on tablets to be easily read…

The following three articles about Doubting Thomas were taken from our Internet online sources, which we qoute:

1. From the article “Doubting Tomas”, from Wikipedia, the free encyclopedia: “A doubting Thomas is a skeptic who refuses to believe without direct personal experience—a reference to the Apostle Thomas, who refused to believe that the resurrected Jesus had appeared to the eleven other apostles, until he could see and feel the wounds received by Jesus on the cross.”

2. From Cambridge Idioms Dictionary (2nd ed. Cambridge University Press 2006):

“A Doubting Thomas is a person who refuses to believe anything until they are given proof. In the Bible, Thomas would not believe that Jesus had come back from

the dead until he saw him.”

3. From an article “The Apostle Known as Doubting Thomas: Learn How He Got the Nickname Doubting Thomas” by Jack Zavada at http://christianity.about.com:,

“Thomas was one of Jesus Christ's twelve (12) apostles, specially chosen to spread the gospel after the Lord's crucifixion and resurrection. The Apostle Thomas was not present when the risen Jesus first appeared to the disciples. When told by the others, "We have seen the Lord," Thomas replied that he would not believe it unless he could actually touch Jesus' wounds. Jesus later presented himself to the apostles and invited Thomas to inspect his wounds. Thomas was also present with the other disciples at the Sea of Galilee when Jesus appeared to them again. Although it is not used in the Bible, the nickname "Doubting Thomas" was given to this disciple because of his disbelief about the resurrection. People who are skeptical are sometimes referred to as a "Doubting Thomas."

http://en.wikipedia.org/wiki/Skeptic

http://en.wikipedia.org/wiki/Thomas_the_Apostle

http://en.wikipedia.org/wiki/Resurrection_appearances_of_Jesus

http://en.wikipedia.org/wiki/Holy_Wounds

http://www.cambridge.org/elt/elt_projectpage.asp?id=2501153

http://christianity.about.com/bio/Jack-Zavada-71257.htm

http://christianity.about.com/

http://christianity.about.com/od/newtestamentpeople/p/jesuschrist.htm

http://christianity.about.com/od/glossary/a/Apostle.htm

http://christianity.about.com/od/biblestorysummaries/p/crucifixionstor.htm

http://christianity.about.com/od/biblestorysummaries/p/theresurrection.htm

http://christianity.about.com/od/symbolspictures/ig/Israel-Tour-Pictures/25IsraelSeaofGalilee.htm

Thomas' Accomplishments: The Apostle Thomas traveled with Jesus and learned from him for three years. Tradition holds that he carried the gospel to the east and was martyred for his faith. Thomas' Strengths: When Jesus' life was at risk by returning to Judea after Lazarus had died, the Apostle Thomas courageously told his fellow disciples they should go with Jesus, no matter what the danger. Thomas' Weaknesses: Like the other disciples, Thomas deserted Jesus during the crucifixion. Despite listening to Jesus' teaching and seeing all his miracles, Thomas demanded physical proof that Jesus had risen from the dead. His faith was based solely on what he could touch and see for himself.”

Our message about Thomas’s source of doubt which we have forwarded in the Second Sunday of Easter Cycle B will also be the same here, and I quote from the homily of that Sunday:

“Apparently, the source for the faithlessness on the part of Apostle Thomas was his frequent absenteeism. Because he was always absent from the gatherings of the apostles, he did not readily believed what had been told about by those who were present during his absences and he always doubted them. Hence, he lacked the faith that the other members of the group have. The lesson to be derived from the doubting Apostle Thomas is that frequent absences from gatherings or assemblies will necessarily generate doubts, incredulities and faithlessness in the absentees.

http://christianity.about.com/od/biblestorysummaries/p/raisinglazarus.htm

http://christianity.about.com/od/biblefactsandlists/a/Miracles-Of-Jesus.htm

THIRD SUNDAY OF YEAR Cycle C SECRET IN CATCHING FISH

“Throw the net out to the starboard and you will find something.” (Jn 21:6). Gospel: Jn 21:1-19 (or 1-14)


…but after my resurrection, I shall go before you to Galilee (v. 32).”At this Peter said, “Though all lose faith in you I will never lose faith (v. 33).” Jesus answered him, “I tell you solemnly, this very night before the cock crows, you will have disowned me three times (v. 34).” Peter said to him, “Even if I have to die with you, I will never disown you.” And all the disciples said the same (v.35). ...then go quickly and tell his disciples, ‘He has risen from the dead, and now he is going before you to Galilee; it is there you will see him.’ Now I have told you.”

Mt 26:32p Mk 14:26-31 =Lk 22:31-34 =Jn 13:36-38; 16:32 Zc 13:17 Mt 28:7 Mt 26:69-75

Mt 28:7 Mt 26:32 Jn 21:1

APPENDIXa Appearance on the shore of Tiberias

Jn 21 - a – Added either by the evangelist or by one of his disciples.

Then Thomas-known as the Twin- said to the other disciples, “Let us go too, and die with him.” Thomas said, “Lord, we do not know where you are going, so how can we know the way?”

Jn 11:16 Jn 14:5; 20:24-29

Jn 14:5

Jn 11:16; 13:36; 16:5; 20:24-29

1 Later on, Jesus showed himself again to the disciples. It was by the Sea of Tiberias, and it happened like this.

Three dayslatera there was a wedding at Cana in Galilee. The mother of Jesus was there.b

Jn 2:1

2 Simon Peter, Thomas called the Twin, Nathanael from Cana in Galilee, the sons of Zebedee, and two more of his disciples were together.

Jn 2:1 – a– i.e. three days after the meeting with Phillip and Nathanael. The opening events of the gospel, therefore, are contained within one week of which almost every day is noticed; it culminates in the manifestation of Christ’s glory.

b–Mary is present when Jesus first manifests his glory; she is there again at the cross, 19:25-27. The two descriptions have several details in common, evidently of set purpose.

As he was walking by the Sea of Galilee he saw two brothers, Simon, who was called Peter, and his brother Andrew, they were making a cast in the lake with their net, for they were fishermen. When he had finished speaking he said to Simon, “Put out into deep water and pay out your nets for a catch (v. 4)’‘Master,’ Simon replied ‘we worked hard all night long and caught nothing, but if you say so I will pay out the nets (v.5).”And when they had done this they netted such a huge number of fish that their nets began to tear (v.6),so they signaled to their companions in the other boat to come and help them; when these came, they filled the two boats to sinking point (v.7). When Simon Peter saw this, he fell at the knees of Jesus saying, “Leave me, Lord; I am a sinful man (v.8)”. For he and all his companions were completely overcome by the catch they made(v. 9);so also were James and John, sons of Zebedee, who were of Simon’s partners.c But Jesus said to Simon, “Do not be afraid; from now on it is men you will catch (v.10).”

Mt 4:18 =Mk 1:16-20 =Lk 5:1-11 Jn 1:35-42 Jn 21:3

Lk 5:4-10 Jn 21:1-6 Mt 8:3, 10+ Lk 1:12+ Ex 33:20+ Mt 8:8 Mk 1:17,19 Jn 21:15-17, 19 Jr 16:16

3 Simon Peter said, “I’m going fishing.” They said to him, ‘We’ll come with you.’They went out and got into the boatbut caught nothing that night

Lk 4:10 – c–The ‘companions’ of v. 7, Andrew is not mentioned because he is in Simon’s boat (not the plural pronouns in vv. 5:6,7) which is the central piece in Luke’s picture.

but something prevented them from Lk 24:16+,41 4 It was light by now and there stood Jesus on Lk. 24:16 -

recognizing himd (v. 16). Their joy was so great that they could not believe it, and they stood there dumbfounded; so he said to them, “Have you anything here to eat?” (v. 41).

Lk 24:31 Jn 20:14,20 Lk. 21:4 Lk 1:14+ Mt 8:10+ Tb 12:19 Jn 21:5

the shore, though the disciples did not realize that it was Jesus.

d- In the apparitions described by Lk and Jn, the disciples do not at first recognize the Lord: they need a word or a sign, Lk. 24:30f,35,37,39-43; Jn 20:14 and 16,20; 21:4 and 6-7; cf. Mt. 28:17. This is because the risen body, though the same body that died on the cross, is in a new condition; its outward appearance is therefore changed, Mk. 16:12, and it is exempt from the usual physical laws, Jn 20:19. On the condition of glorified bodies, cf. 1 Co. 15:44+.

5 Jesus called out, “Have you caught anything, friends?” And when they answered, “No”

6 he said, “Throw the net out to the starboard and you will find something.” So they dropped the net, and there were so many fishb that they could not haul it in.

Jn 21:6 – b – This generosity recalls Cana, 2:6, the loaves miracle, 6:11f, the living water, 4:14, 7:37f, the life which the good shepherd gives, 10:10, and the richness of the Spirit bestowed on Jesus, 3:34.

The disciple Jesus loved was reclining next to Jesus. Then the other disciple who had reached the tomb first also went in; he saw and he believed.

Jn 13:23 Jn 19:26; 20:2; 21:7,20

Jn 20:8 Jn 21:7

7 The disciple Jesus loved said to Peter, ‘It is the Lord’. At these words ‘It is the Lord’, Simon Peter, who had practically nothing on, wrapped his cloak round him and jumped into the water.

8 The other disciples came on in the boat, towing the net and the fish; they were only about a hundred yards from land.

Their joy was so great that they still could not believe it, and they stood there dumbfounded; and he said to them, ‘Have you anything to eat? (v. 41)’And they offered him a piece of

Lk 24:41-43 Tb 12:19 Jn 21:5, 9-10,13

9 As soon as they came ashore they saw that there was some bread there was some bread there, and a charcoal fire with fish cooking on it.

grilled fish (v. 42),which he took and ate before their eyes (v. 43).

10 Jesus said, ‘Bring some of the fish you have just caught’.

11 Simon Peter went aboard and dragged the net to the shore,c full of big fish

Jn 21:11 – c – In the Synoptics, this operation is an image of the kingdom’s coming. Mt 13:47f, or of the apostles’ task, Mt. 4:19p. Here, too, it evidently symbolizes the apostolic mission under Peter’s direction. Cf. Jn 21:15-17.

At this point his disciples returned, and were surprised to find him speaking to a woman, though none of them asked, “What do you want from her?” or “Why are you talking to her?”

Jn 4:27 Jn 21:12

12 Jesus said to them, ‘Come and have breakfast’. None of the disciples was bold enough to ask, ‘Who are you?’; they knew quite well it was the Lord.

Then Jesus took the loaves, gave thanks, and distributed them to those who were reclining, and also as much of the fish as they wanted. They gave him a piece of baked fish;

Jn 6:11

Lk 24:42

13 Jesus then stepped forward, took the bread and gave it to them, and the same with the fish.

In the evening of the same day, the first day of the week, the doors were closed in the room where the disciples were,i for fear of the Jews. Jesus came and stood among them. He said to them. ‘Peace be with you’ (v. 19),And showed them his hands and his side. The disciples were filled with joy when they saw the Lord (v. 20),And he said to them again, ‘Peace be with you. As the Father sent me, so am I sending you (v. 21).After saying this he breathedj on

Jn 20:19-23 Jn 16:16 Jn 14:27 Lk 24:16+ Lk 24:31 Jn 20:14,20 Lk. 21:4 1 Jn 1:1 Jn 15:11 Jn 16:22 Jn 4:38 Jn 17:18

14 This is the third time that the Jesus showed himself to the disciples after rising from the dead.

Jn20:19 -23 - 26-29 - i- Add. ‘assembled’. j - The breath of Jesus is the symbol of the Spirit (‘breath’, in Hebrew); he send forth the Spirit who will make all things new, Gen. 1:2; 2:7; Ezk. 37:9; Ws 15:11; See Jn 19:30+ and Mt. 3:16+. l - In the closing words of his gospel, John again calls the Christian reader’s attention to the wound in Christ’s side, cf. 19:34+. m - On the apostles’ witness, cf. Ac 1:8+.

them and said: ‘Receive the Holy Spirit (v. 22). For those whose sins you forgive, they are forgiven; for those whose sins you retain, they are retained (v. 23)’ Eight days later the disciples were in the house again and Thomas was with them. The doors were closed, but Jesus came in and stood among them. ‘Peace be with you’, he said (v. 26) .Then he spoke to Thomas, ‘Put your finger here; look, here are my hands. Give me your hand; put it into my side.l Doubt no longer but believe (v. 27).’Thomas replied, ‘My Lord and my God! (v. 28).’Jesus said to him: ‘You believe because you can see me. Happy are those who have not seen and yet believe’m (v. 29).

Mt 28:19 Mk 16:15 Lk 24:47f

Jn 20:26-29 Jn 14:27 1 Jn 1:1 Jn 19:34+

…so also were James and John, the sons of Zebedee, who were Simon’s partners.c But Jesus said to Simon, “Do not be afraid; from now on it is men you will catch.” Then Jesus spoke to the chief priests and captains of the Temple guards and elders who had come for him, ‘Am I a brigand‘ he said ‘that you had set out with swords and clubs? Be your guard for yourselves and for the flock of which the Holy Spirit has made you overseers, tofeed the Church of Godq which he bought with his own

Lk 5:10 Jn 21:15-17, 19 Jr 16:16

Lk22:52

Ac 20:28 Ac 5:11+ Jn 21:15-17 1 Co 1:2+

15 After the meal Jesus said to Simon Peter, ‘Simon son of John, do you love me more than these others do?’ He answered, “Yes Lord, you know that I love you.’ Jesus said to him, “Feed my lambs’.

Lk 4:10 – c – The ‘companions’ of v. 7, Andrew is not mentioned because he is in Simon’s boat (not the plural pronouns in vv. 5:6,7) which is the central piece in Luke’s picture. Ac 20:28 - q – Var. ‘the Church of the Lord’. 1 P 2:9-10 speaks of the people which God made his own (flowing Is 43:21; cf. Ac 18:10+); this people was the ‘Congregation (=Church) of God’, 5:12, of Paul’s favorite expression, cf. 1 Co. 1:2; 10:32, 11:22, etc. r – A difficult phrase sometimes rendered ‘acquired by him at the price of the blood of his own Son’, cf. Rm 8:32; Jn 3:16. But we

blood.r Ep 1:4+ 1 Tm 4:16 1 P 2:9+; 5:1-3

may see underlying the expression a certain flexibility of thought, since the work of the Father (=God) and of the Son is so inseparably one (cf. for example, Rm 8:231-39). For the doctrine, cf. Ep 5:25-27; Heb 9:12-14; 13:12).

16 A second time he said to him, “Simon son of John, do you love me?” He replied, ‘Yes, Lord, you know I love you.’ Jesus said to him, ‘Look after my sheep

Peter said to him,v “Why can’t I follow you now? I will lay down my life for you (v. 37).”“Lay down your life for me?’’ Jesus answered ‘I tell you solemnly, before the cock crow you will have disowned me three times (v. 38).’ Themaid on duty said to Peter, “Aren’t you another of that man’s disciples?” He said, “I am not (v. 17)” As Simon Peter was standing there keeping warm. And stood there warming himself, someone said to him, “Aren’t you another of his disciples?” He denied it saying, “I am not (v. 25).”One of the slaves of the high priest, a relative of the one whose ear Peter had cut off, said, “Didn’t I see you in the garden with him? (v. 26)”. Again Peter denied it. And immediately the cock crowed. (v. 27). How do you know me?’ said Nathanael.

Jn 13:37,38 =Lk 22:33-34 =Mt 26:33-34 =Mk 14:29-31

Jn 18:17,25-27 Jn 21:17 Mt 26:69:70 =Lk 22:54-60

Jn 1:48+

17 Then he said to him a third time, ‘Simon, son of John, do you love me?’ Peter was upset that he asked him the third time, ‘Do you love me?’ and said, “Lord, you know everything; you know I love you.’ Jesus said to him, ‘Feed my sheep.’

Jn 13:37,38 - v–Add ‘Lord’. Mt 16:17 - e - The expression indicates man, emphasizing his material, limited nature as opposed to that of the spirit world, Si 14:18; Rm 7:5+; 1 Co 15:50; Ga 1:16; Ep 6:12; Heb 2:14; cf. Jn 1:13. f - Neither the Greek word petros nor even, as it seems, its Aramaic equivalent kephas (rock) was used as a person’s name before Jesus conferred it on the apostles’ leader to symbolize the part he was to play in the foundation of the Church. This change of name had possibly been made earlier, cf. Jn. 1:42; Mk. 3:16; Lk. 6:14. g - The Hebr. qahal which the Greek renders ekklesia means ‘an assembly called together’; it is used frequently in the OT to indicate the community of the Chosen People, especially the community of the

‘Before Philip called you,’ said Jesus‘ I saw you under the fig tree.’ Simon Peter answered, “Lord, who shall we go to? You have the message of eternal life Jesus replied, ‘Simon son of Jonah, you are a happy man! Because it was not flesh and bloode that revealed this to you but my Father in heaven (v. 17).’So I now say to you, you are Peterf and upon this rock I will build my Church.g And the gates of the underworldh can never hold out against it (v.18). I will give you the keys of the kingdom of heaven: whatsoever you bind on earth shall be considered bound in heaven; whatsoever you loose on earth shall be considered loosed in heaven.i (v.19).” “Simon, Simon! Satan, you must know, has got his wish to sift all of you like wheat (v. 31).but I have prayed for you, Simon, that your own faith may not fail, and once you have recovered, you in your turn must strengthen your brothers (v.32).”

Jn 2:25; 6:61,64 Mt 9:4 Lk 6:8

Jn 6:68f Jn 1:21+ Dt 8:3 Ac 3:14+; 7:38

Mt 16:17-19 Rm 7:5+ Ep 6:12 Heb 2:14 =Mt 18:18 Is 22:22 Lk 22:32 Jn 20:23 Rv 3:7

Lk 22:31-32 Rv 2:10 Mt 16:19+ Jn 21:15-17 Mt 8:10+

desert period, cf. Ac. 7:38. Certain Jewish groups (among them the Essenes of Qumran) regarded themselves as the chosen remnant of Israel (Is. 4:3+), which was to survive in the latter days. These had also used the term that Jesus now adopts to indicate the messianic community, the community of the ‘new alliance’ sealed with his blood, Mt. 26:28+; Ep. 5:25. By using the term ‘assembly’ side by side with that of the kingdom of heaven, Mt. 4:17+, Jesus shows that this eschatological community (community of the end times) is to have its beginning here on earth in the form of an organized society whose leader he now appoints, Cf. Ac. 5:11+; 1 Co. 1:2+. h -Greek: Hades: Hebrew: Sheol, the dwelling place of the Dead, cf. Nb. 16:33 +. Here its personified ‘gates’ suggest the powers of evil which first lead man into the death which is sin and then imprison him once for all in eternal death. The Church’s task will be to rescue the elect from death’s dominion, from the death of the body and above all from eternal death, so that it may lead them into the kingdom of heaven, cf. Col 1:13; 1 Co 15:26: Rv. 6:8; 20:13. In this the church follows its Master who died, descended into the underworld, cf. 1 P. 3:19+, and rose again. Ac. 2:27,31. i- The City of God, like the City of Death, has its gates too; they grant entrance only to those who are worthy of it. Peter has the keys. It is his function, therefore, to open or

close to all who would come to the kingdom of heaven through the Church. ‘bind’ and ‘loose’ are technical rabbinic terms; primarily they have a disciplinary reference; one is ‘bound’ (condemned to) o ‘loosed’ (absolved from) excommunication. Their secondary usage is connected with doctrinal or juridical decisions: an opinion is ‘bound’ (forbidden) or ‘loosed’ {allowed). Of the household of God Peter is controller (the keys symbolize this, cf. Is. 22:22). In that capacity, he is to exercise the disciplinary power of admitting or excluding those he thinks fit; he will also, in the administration of the community, make necessary decision in questions of doctrinal belief and of moral conduct. The verdicts he deliver or the pronouncements he makes will be ratified by God i heaven. Catholic exegetes maintain that these enduring promises hold good not only for Peter himself but also for Peter’s successors. This inference, not explicitly drawn in the text, is considered legitimate because Jesus plainly intends to provide for his Church’s future by establishing a regime that will not collapse after Peter’s death. Two other texts, Lk. 22:31f and Jn. 21:15f, on Peter’s primacy emphasize that its operation is to be in the domain of faith; they also indicate that this makes him head not only of the Church after the death of Christ but of the apostolic group then and there. j- Vulg. ‘Jesus Christ’.

since I know the time for taking of this tent is coming soon, as our Lord Jesus Christ foretold to me.

2 P 1:14 Jn 21:18-19

18 I tell you most solemnly, when you were young you put on your own belt and walked where you liked; but when you grow old you will stretch out your hands, and somebody else will put a belt round you and take you where you would not rather go.’

By this words he indicated the kind of death he would die. When they had gone Jesus said: “Nowo

has the Son of Man been glorified, and in him God has been glorified (v. 31). Simon Peter said, “Lord, where are you going?” Jesus replied, “Where I am going, you cannot follow me now; you will follow me later (v. 36)” After saying this, Jesus raised his eyes to heaven and said, “Father, the hour has come, glorify your son, so that your son may glorify you,b Then bringing their boats back to land, they left everything and followed him.

Jn 12:33 Jn 21:19

Jn 13:31,36 Jn 21:19 Mt 8:20+ Jn 2:19+ Mt 26:31f

Jn 17:1 Jn 11:41 Mt 14:19 Jn 2:4; 21:19

Lk 5:11 Jr 16:16

19 In these words he indicated what kind of deathd by which Peter would give glory to God. After this he said, ‘Follow me’.

Jn 21:19 – d– Martyrdom.

Jn 13:31 - o - Om. ‘If God has been glorified in him.’

First Reading: Ac 5:27-32,40b-41


27 When they had brought them in to face the Sanhedrin, the high priest demanded an explanation,

So they called them in and ordered them a warningf on no account to make statement or to teach in the name of Jesus. And the people, to a man, shouted back, “His blood be on us and on our childrenk

Ac 4:18+ Ac 5:28,40

Mt 27:25

28 “We gave you a formal warning’ he said ‘ not to preach in this name.i You have filled Jerusalem with your teaching, and seem determined to fix the guilt of this man’s death on us.”

Ac 5:28 – i- Western text ‘Did we not forbid you to preach I that name? and no…’ Then Peter answered, ‘Which must we obey, God or man? ‘God’ he said. And Peter then replied, ‘The God of our ancestors..’ Ac 4:18 - f - Other translate ‘so long as each of you turns from your wicked ways.’ Mt 27:25 - k - Traditional OT phrase, 2 S 1:16; 3:29, cf. Ac 18:6, by which they accept responsibility for the death they demand.

Then Peter stood up with the Eleven,h and addressed them in a loud voice: “Men of Judaea, and all who live in Jerusalem, make no mistake about this but listen carefully to what I say

But Peter and John retorted, “You must judge whether in God’s sight it is right for us to listen to you and not God”. This man, who was put into your power by the deliberate intentiono and foreknowledge of God, you took and had crucified by men outside the Law.p You

Ac 2:14+ Ac 3:4; 4:8; 5:8,29; 10:5

Ac 4:19 Ac 5:29

Ac 2:23+ Ac 4:10 1 Th 2:15

29 In reply Peter and the apostles said, ‘Obedience to God comes before obedience to men;

Ac 2:14 - h - Peter speaks as head of the apostolic body and occupies a leading position, cf. 1:15; 2:17;3:4,6,12; 4:8,13; 5:3,8,9,15,29; cf. 10-11. See Mt 16:19+. Ac 2:23 – o - The OT prophecies demonstrate this divine plan: Ac 3:18; 4:28; 13:29; cf. 8:32-35; 9:22; 10:43; 17:2-3; 18:5,28; 26:22-23,27; 28:23; Lk 18:31+; 22:22; 24:25-27,44. p- In this case, the Romans. The primitive kerygma accused the Jews is the same way, and confronted them with that act of God

killed him, but God raised him to life, freeing him from the pangs of Hades…q

whish raised up Jesus, 2:32,36; 3:13-17; 4:10; 5:30-31; 7:52; 10:39-40; 13:27-30; 17:31; Mt. 16:18+. q - ‘of Hades’ Western Text; ‘of death’ Text. Rec. Cf vv. 27 and 31. ‘Hades’ in LXX is sheol, Nb 16:33+; Mt 16:18+.

Yahweh’s right hand is winning,

Yahweh’s right hand is wreaking havoc.” Ps 118:16

30 it was the God of our ancestors raised up

Jesus, but it was you who had him executed by hanging him on a treej.

Ac 5:30 - j-The phrase is repeated in 10:39 (cf. 13:29). It recalls Dt. 21:23, quoted in Ga 3:13, cf. 1 P 2:24.

Now raised to the heights by God’s right

hand,s he has received from the father

the Holy Spirit, who was promised,t and

what you see and hear is the outpouring

of that Spirit (v. 33).You must repent,w

Peter answered ‘and everyone of you

must be baptized in the name of Jesus

Christx for the forgiveness of your sins,

and you will receive the gift of the Holy

Spirit. (v. 38).

For of all the names in the world given to men, this is the only one by which we can be saved.e

Ac 2:33+,38+ Ac 1:4-5 Ezk 36:27 Ac 16:30 Lk 3:10 Ac 1:5+ Mt 3:2 Ac 2:33

Ac 4:12+

31 By his own right hand God has now raised him up to be leader and savior,k to give repentance and forgiveness of sins through him to Israel.

Ac 5:31 - k- The title matches ‘Prince of Life’, s:15+: it also corresponds to ‘Prince and Redeemer’ applied to Moses as a prefiguring of Christ, 7:35 (cf. 7:25). See also Heb 2:10; 12:2. There is an implicit comparison of Jesus with Moses. Ac 2:33+ s- Words borrowed from Ps. 118 (v.16 LXX ‘The right hand of the Lord has raised me up’) used in their preaching by the apostles who took it to be messianic: Ac 4:11, 1 P 2:7, Mt 21:9p,42p, 23:39, Lk 13:35, Jn 12:13, Heb 13:6. But it is possible to translate. ‘ Having raised up to the right hand of God’ and to se in this an introduction to the quotation (v.34) of Ps. 110); which is another name of Apostolic preaching: Mt. 22:44p,26:64p, Mk 16:19, Ac 7:55,56, Rm 8:34, 1Co. 15:25, Ep. 1:20 Col. 3:1, Heb. 1:3,13, 8:1, 10:12, 12:2, 1 P.3:22. t – According to the prophets, the gif of the Spirit would characterize the messianic era,

Ex. 36:27+. Peter explains the miracle his bearers have witnessed as the ‘pouring out’ of this spirit, foretold in Jl 3:1-2 by the risen Christ. Ac 2:38 - w- Each of the great apostolic discourses closes with a call for repentance x – Baptism is administered ‘in the name of Jesus Christ’ (cf.1.5+) and the recipient ‘invokes the name of the Lord Jesus’ (cf. 2:21+; 3:16+): 8:16;10:48;19:5;22:16; 1Co 1:13,15; 6:11; 10:2; Ga 3:27; Rm 6:3;cf. Jm2:7. Such expressions are not necessarily the actual liturgical formulae of baptism, cf. Mt 28:19, they may simply indicate its significance, namely, that the baptized profess their faith in Christ, and Christ adopts those who thenceforth are dedicated to him. Ac. 4:12 - e -‘Jesus’ means ‘God saves’, Mt. 1:21.

But you will receive power when the Holy Spirit comes upon you,i and then you will be my witnessesj not only in Jerusalem but throughout Judea and Samaria, and indeed to the ends of the earth’.k And you will be my witnesses, because you have been with me from the outset.

Ac 1:8+ Is 43:10 Mt 28:19 =Lk 24:47-48

Jn 15:27 Mt 10:18 Lk 1:2; 22:28 Ac 1:8+

32 We are witnesses to this, we and the holy Spirit whom God has given to those who obey him.’

Ac 1:8 - i – The Holy Spirit is a favorite theme of Luke (Lk 4:1+); he talks mostly about the Holy Spirit as a Power, Lk 1:35; 24:49;Ac 1:8;10:38; Rm 15:13,19; 1 Co 2:4,5; 1 Th 1:5; Heb 2:4, sent from God by Christ, Ac 2:38, to broadcast the Good News. 1. The Spirit gives the charismata, 1 Co 12:4f, that guarantee the message; the gift of tongues, Ac 2:4+, of miracles, 10:38, of prophecy, 11:27+; 20:23; 21:11, of wisdom, 6:3,5,10:2,

http://www.usccb.org/bible/acts/1#52001008-g



‘It has been decided by the Holy Spirit and by ourselves not to saddle you with any burden beyond these essentials. He was speaking of the Spirit which those who believe in him were to receive; for there was no Spirit as yet,s because Jesus had not yet been glorified.

Ac 15:28

Ac 1:8+; 5:32; 21:25

Jn 7:39

Jn 1:33+ Ac 5:32; 19:2

the Spirit fives strength to proclaim Jesus as Messiah in spite of persecution 4:8,31; 5:32; 6:10;cf. Ph 1;19 and to bear witness to him, Mt. 10;20p; Jn 15:26; Ac 1:8; 2 Tm 1:7f,cf. following note; 3. The Spirit guides the Church in her major decisions: the admission of pagans, Ac 8:29,40; 10:19,44-47; 11;12-16; 15:8, without obligation to observe the Law, 15:28; Paul’s mission to the pagan worlds, 13:2f; 16:6-7; 19:1 (Western Text) cf. Mt. 3:16+,Ac also mentions the Spirit as received in baptism and forgiving sins, 2:38, cf. Rm 5:5+. j – The primary functions of the apostles is to bear witness: not only to Christ’s resurrection, Lk. 24:48, Ac 2:32, 3:15, 4:33, 3:32, 24:48,13;31, 22:15, but also to the whole of is public life, Lk 1:21, Jn 15:27, Ac. 1:22, 10:39f. k- nothing can limit the apostolic mission. Jn 7:39 - s - Var. ‘the spirit has not yet been given’.

Lord, I answered, it is because they know that I go from synagogue to synagogue, imprisoning and flogging those who believed in you. The missionaries will be persecutedg

Beware of men: they will hand you over to sanhedrinsh and scourge you in their synagogues,

Ac 22:19 Ac 5:40

Mt 10:17 Jn 16:1-4 Ac 5:40

40b and they had the apostles called in, gave orders for them to be flogged, warned them not to speak in the name of Jesus and released them.

Mt 10:17- g – The instruction of vv. 17-39 clearly suppose a horizon wider than that of this first mission of the Twelve: they must have been issued at a later date (note their situation in Mk and Lk). Matthew puts them here to complete his missionary’s handbook. h – The small provincial Sanhedrins and also the Great Sanhedrin of Jerusalem; cf. 5:21-22.

So they called them in and ordered them a warningf on no account to make statement or to teach in the name of Jesus. Happy are those who are persecuted in the cause of right, theirs is the kingdom of heaven (v. 10). Happy are you when people abuse you and persecute you and speak all kinds of calumny against you on my account (v. 11).

Ac 4:18

Mt 5:10-11 ↗1 P 3:14 Ws 2:16 Ac 5:41

41 And so they left the presence of the Sanhedrin glad to have had the honor of suffering humiliation for the sake of the name.p

Ac 5:41 – p - The name for whose sake the apostle suffer, cf. 21:13; 1 P 4:14; 3 Jn 7, the name they preach, 4:10,12,17,18; 5:28,40; cf. 3:6,16; 8:12,16; 9:15,16,27,28, and which the Christians invoke, 2:21, 4:12, 9:14;21; 22:16, is the name, I.e. the person of Jesus, 3:16+, the name he received at his resurrection, 2:36+, ‘the name above all other names’. This name was ‘Lord’, hitherto reserved to God, Ph 2:9-11+. Ac 4:18 - f - Other translate ‘so long as each of you turns from your wicked ways.’

Second Reading: Rv 5:11-14


A stream of fire poured out, issuing from his presence. A thousand thousand waited on him, ten thousand time ten thousand stood before him. A court was held, and the books were opened.i It was with them in mind that Enoch, of the seventh generation from Adam, made his prophesy when he said, “I tell you, the Lord will come with his saints in tens of thousands (v. 14), to pronounce judgment on all mankind and to sentence the wicked for the wicked things they had done, and for all the defiant things said against him by irreligious sinners”p (v. 15).

Dn 7:10 Jude 14 ↗Rv 5:11 Jn 5:22 Ps 139:16 ↗Rv 20:12

Jude 14-15 Dn 7:10 Rv 5:11

11 In my vision, I heard the sound of an immense number of angels gathered round the throne and the animals and the elders; there were ten thousand times ten thousand of them and thousands upon thousands,

Dn 7:10 - i - The book, in which men’s actions, good and bad,are recorded. Cf. Jr. 17:1; Ml 3:16; Ps 56:8; Lk 10: 20; Rv 20:12+. The image is later used in the Dies Irae. On the Book of Life, cf. 12:1+. Jude 15 - p - Enoch 1:9, probably quoted from memory.

This is what Daniel said: “May the name of God be blessed forever and ever, since wisdom and power are his alone.

but emptied himselfg to assume the condition of a slave,h and became as men arei; and being as all men are,j (v. 7), he was humbler yet, even to accepting death, death on a cross (v. 8).But God raised him high and gave him the name which is above all other names (v. 9).

Dn 2:20 Ne 9:5 Ps 41:13

Ph 2:7-9 2 Co 8:9 Rv 5:12 Mt 20:28 Is 49:40 1 P 5:6 Mt 26:39f Rm 5:19 Heb 5:8; 12:2 Is 52:13 Mt 23:12

12 Shouting, “The Lamb that was sacrificed is worthy to be given power, riches,i wisdom, strength, honor, glory and blessing.”

Rv 5:12 – i – Vulg. ‘divinity’ Ph 2:7-9 - g - ‘He emptied himself’; this is not so much a reference to the fact of the incarnation, as to the way it took place. What Jesus freely gave up was not his divine nature, but the glory to which his divine nature entitled him, and which had been his before the incarnation, Jn 17:5, and, which ‘normally’ speaking would have been observable in his human body (cf. the transfiguration, Mt 17:1-8). He voluntarily deprived himself of this so that it could be returned to him by the Father, cf. Jn 8:50,54,

Jn 10:17f Ep 1:20-23

after his sacrifice, vv.9-11. h - ‘slave’ as opposed to ‘Kyrios’ v. 11, cf. Ga 4:1; Col 3:22f. Christ as man led a life of submission and humble obedience, v. 8. This is probably a reference to the ‘servant’ of Is 52:13-53:12, cf. Is 42:1. i - Not just ‘a human being’ but a human being ‘like others’; sharing all the weaknesses of the human condition apart from sin. j- Lit. ‘And in fashion found as man’. k- Lit ‘super-raised him’; by the resurrection and ascension. l- Named him ‘Lord’, v. 11; or, at a deeper level, gave him an ineffable and divine name which, through the triumph of the risen Christ, can now be expressed by the title Kyrios, Lord, cf. Ac 2:21; 3:16+. m- Greater even than the angels, cf. Ef 1:21; Heb 1:4; 1 P 3:22.

But there was no one, in heaven or on earth or under the earth,b was able to open the scroll or to examine it.

Let everything that breath give praise to Yahweh! Hallelujah!

To God, the only God, our savior, who saves us through Jesus Christ our Lord, be glory, majesty, authority and power, which he had before time began, now, and forever. Amen.

Rv 5:3 Rv 5:13

Ps 150:6 Rv 5:3

Jude 25

Rm 16:25-27 Rv 5:13

13 Then I heard every creature in heaven and on earth and under the earth and in the sea, everything in the universe, cry out: “To the one who sits on the throne and to the Lamb be blessing and honor, glory and might, forever and ever.”

Rv 5:3 - b- In Hades, 1:18+.

14 The four living creatures answered, “Amen,” and the elders fell down and worshiped.

Homily for the 3rd Sunday of Easter (Cycle C)

Based on Jn 21:1-14(Gospel), Ac 5:27-32,40b-41 (First Reading) and Rv 5:11-14 (Second Reading)


SECRET IN CATCHING FISH

“Throw the net out to the starboard and you will find something.” (Jn 21:6).

Our gospel narrative for today is taken from Jn 21: 1-14. It is actually an APPENDIXa with a title “Appearance on the shore of Tiberias”. Footnote a says “Added either by the evangelist or by one of his disciples.” Its parallel texts are:

1. Mt 26:32p -…but after my resurrection, I shall go before you to Galilee (v. 32).”At this Peter said, “Though all lose faith in you I wil l never lose faith (v. 33).” Jesus answered him, “I tell you solemnly, this very night before the cock crows, you will have disowned me three times (v. 34).” Peter said to him, “Even if I have to die with you, I will never disown you.” And all the disciples said the same (v.35).

2. Mt 28:7...then go quickly and tell his disciples, ‘He has risen from the dead, and now he is going before you to Galilee; it is there you will see him.’ Now I have told you.” Verse 1 says: Later on, Jesus showed himself again to the disciples. It was by the Sea of Tiberias, and it happened like this. Parallel texts are:

1. Jn 11:16 - Then Thomas-known as the Twin- said to the other disciples, “Let us go too, and die with him.” 2. Jn 14:5 - Thomas said, “Lord, we do not know where you are going, so how can we know the way?”

Verse 2 says: Simon Peter, Thomas called the Twin, Nathanael from Cana in Galilee, the sons of Zebedee, and two more of his disciples were together. Parallel text is Jn 2:1 that says: Three days latera there was a wedding at Cana in Galilee. The mother of Jesus was there.b Footnote a says “i.e. three days after the meeting with Phillip and Nathanael. The opening events of the gospel, therefore, are contained within one week of which almost every day is noticed; it culminates in the manifestation of Christ’s glory”; and Footnote b says “Mary is present when Jesus first manifests his glory; she is there again at the cross, 19:25-27. The two descriptions have several details in common, evidently of set purpose”. Verse 3 says: Simon Peter said, “I’m going fishing.” They said to him, ‘We’ll come with you.’ They went out and got into the boat but caught nothing that night… Parallel texts are:

1. Mt 4:18 - As he was walking by the Sea of Galilee he saw two brothers, Simon, who was called Peter, and his brother Andrew, they were making a cast in the lake with their net, for they were fishermen.

2. Lk 5:4-10 - When he had finished speaking he said to Simon, “Put out into deep water and pay out your nets for a catch (v. 4)’‘Master,’ Simon replied ‘we worked hard all night long and caught nothing, but if you say so I will pay out the nets (v.5).”And when they had done this they netted such a huge number of fish that their nets began to tear (v.6),so they signaled to their companions in the other boat to come and help them; when these came, they filled the two boats to sinking point (v.7). When Simon Peter saw this, he fell at the knees of Jesus saying, “Leave me, Lord; I am a sinful man (v.8)”. For he and all his companions were completely overcome by the catch they made(v. 9); so also were James and John, sons of Zebedee, who were of Simon’s partners.c But Jesus said to Simon, “Do not be afraid; from now on it is men you will catch (v.10).”Footnote c says “The ‘companions’ of v. 7, Andrew is not mentioned because he is in Simon’s boat (not the plural pronouns in vv. 5:6,7) which is the central piece in Luke’s picture.”

Verse 4 says: It was light by now and there stood Jesus on the shore, though the disciples did not realize that it was Jesus Parallel text is Lk 24:16+,41 that says: but something prevented them from recognizing himd (v. 16). Their joy wasso great that they could not believe it, and they stood there dumbfounded; so he said to them, “Have you anything here to eat?” (v. 41). Footnote d- In the apparitions described by Lk and Jn, the disciples do not at first recognize the Lord: they need a word or a sign, Lk. 24:30f,35,37,39-43; Jn 20:14 and 16,20; 21:4 and 6-7; cf. Mt. 28:17. This is because the risen body, though the same body that died on the cross, is in a new condition; its outward appearance is therefore changed, Mk. 16:12, and it is exempt from the usual physical laws, Jn 20:19. On the condition of glorified bodies, cf. 1 Co. 15:44+. Verses 5, 6 and 7 say: Jesus called out, “Have you caught anything, friends?” And when they answered, “No” he said, “Throw the net out to the starboard and you will find something.” So they dropped the net, and there were so many fishb that they could not haul it in. The disciple Jesus loved said to Peter, ‘It is the Lord’. At these words ‘It is the Lord’, Simon Peter, who had practically nothing on, wrapped his cloak round him and jumped into the water. Footnote b says“This generosity recalls Cana, 2:6, the loaves miracle, 6:11f, the living water, 4:14, 7:37f, the life which the good shepherd gives, 10:10, and the richness of the Spirit bestowed on Jesus, 3:34.” Parallel texts of verse 7 say:

1. Jn 13:23 - The disciple Jesus loved was reclining next to Jesus. 2. Jn 20:8 - Then the other disciple who had reached the tomb first also went in; he saw and he believed.

Verse 8, 9, 10 and 11 say: The other disciples came on in the boat, towing the net and the fish; they were only about a hundred yards from land. As soon as they came ashore they saw that there was some bread there was some bread there, and a charcoal fire with fish cooking on it. Jesus said, ‘Bring some of the fish you have just caught’. Simon

Peter went aboard and dragged the net to the shore,c full of big fish… Footnote c says “In the Synoptics, this operation is an image of the kingdom’s coming. Mt 13:47f, or of the

apostles’ task, Mt. 4:19p. Here, too, it evidently symbolizes the apostolic mission under Peter’s direction. Cf. Jn 21:15-17.” Parallel text of verse 9 is says :

Their joy was so great that they still could not believe it, and they stood there dumbfounded; and he said to them, ‘Have you anything to eat? (v. 41)’And they offered him a piece of grilled fish (v. 42), which he took and ate before their eyes (v. 43). Verse 12 says: Jesus said to them, ‘Come and have breakfast’. None of the disciples was bold enough to ask, ‘Who are you?’; they knew quite well it was the Lord. Parallel text is Jn 4:27 that says: At this point his disciples returned, and were surprised to find him speaking to a woman, though none of them asked, “What do you want from her?” or “Why are you talking to her?” Verse 13 says: Jesus then stepped forward, took the bread and gave it to them, and the same with the fish. Parallel texts are:

1. Jn 6:11 - Then Jesus took the loaves, gave thanks, and distributed them to those who were reclining, and also as much of the fish as they wanted. 2. Jn 6:11 - They gave him a piece of baked fish

Verse 14 says: This is the third time that the Jesus showed himself to the disciples after rising from the dead. Parallel texts are:

1. Jn 20:19-23 - In the evening of the same day, the first day of the week, the doors were closed in the room where the disciples were, i for fear of the Jews. Jesus came and stood among them. He said to them. ‘Peace be with you’ (v. 19),And showed them his hands and his side. The disciples were filled with joy when they saw the Lord (v. 20),And he said to them again, ‘Peace be with you. As the Father sent me, so am I sending you (v. 21).After saying this he breathedj on them and said: ‘Receive the Holy Spirit (v. 22). For those whose sins you forgive, they are forgiven; for those whose sins you retain, they are retained (v. 23)’Footnote I says “Add. ‘assembled’”; Footnote j

says “The breath of Jesus is the symbol of the Spirit (‘breath’, in Hebrew); he send forth the Spirit who will make all things new, Gen. 1:2; 2:7; Ezk. 37:9; Ws 15:11; See Jn 19:30+ and Mt. 3:16+”;

2. Jn 20:26-29 - Eight days later the disciples were in the house again and Thomas was with them. The doors were closed, but Jesus came in and stood among them. ‘Peace be with you’, he said (v. 26) .Then he spoke to Thomas, ‘Put your finger here; look, here are my hands. Give me your hand; put it into my side.l Doubt no longer but believe (v. 27).’Thomas replied, ‘My Lord and my God! (v. 28).’Jesus said to him: ‘You believe because you can see me. Happy are those who have not seen and yet believe’m (v. 29). Footnote l says “In the closing words of his gospel, John again calls the Christian reader’s attention to the wound in Christ’s side, cf. 19:34+”; and Footnote msays “On the apostles’ witness, cf. Ac 1:8+”.

The First Reading for this Sunday is taken from Ac 5:27-32,40b-41. Verses 27 and 28 say: When they had brought them in to face the Sanhedrin, the high priest demanded an explanation, “We gave you a formal warning’ he said ‘ not to preach in this name.i You have filled Jerusalem with your teaching, and seem determined to fix the guilt of this man’s death on us.” Footnote i says “Western text ‘Did we not forbid you to preach I that name? and no…’ Then Peter answered, ‘Which must we obey, God or man? ‘God’ he said. And Peter then replied, ‘The God of our ancestors..’” Parallel text of verse 28 are:

1. Ac 4:18 - So they called them in and ordered them a warningf on no account to make statement or to teach in the name of Jesus. Footnote f says “Other translate ‘so long as each of you turns from your wicked ways.’”

2. Mt 27:25 - And the people, to a man, shouted back, “His blood be on us and on our childrenk Footnotek says “Traditional OT phrase, 2 S 1:16; 3:29, cf. Ac 18:6, by which they accept responsibility for the death they demand.”

Verse 29 says: In reply Peter and the apostles said, ‘Obedience to God comes before obedience to men; Parallel texts are:

1. Ac 2:14 - Then Peter stood up with the Eleven,h and addressed them in a loud voice: “Men of Judaea, and all who live in Jerusalem, make no mistake about this but listen carefully to what I say…Footnote h says “Peter speaks as head of the apostolic body and occupies a leading position, cf. 1:15; 2:17;3:4,6,12; 4:8,13; 5:3,8,9,15,29; cf. 10-11. See Mt 16:19+.”

2. Ac 4:19 - But Peter and John retorted, “You must judge whether in God’s sight it is right for us to listen to you and not God”. 3. Ac 2:23 - This man, who was put into your power by the deliberate intentiono and foreknowledge of God, you took and had crucified by men outside the Law.p You

killed him, but God raised him to life, freeing him from the pangs of Hades…q Footnote o says “The OT prophecies demonstrate this divine plan: Ac 3:18; 4:28; 13:29; cf. 8:32-35; 9:22; 10:43; 17:2-3; 18:5,28; 26:22-23,27; 28:23; Lk 18:31+; 22:22; 24:25-27,44; Footnote p says “In this case, the Romans. The primitive kerygma accused the Jews is the same way, and confronted them with that act of God whish raised up Jesus, 2:32,36; 3:13-17; 4:10; 5:30-31; 7:52; 10:39-40; 13:27-30; 17:31; Mt. 16:18+”; and Footnoteq says ‘of Hades’ Western Text; ‘of death’ Text. Rec. Cf vv. 27 and 31. ‘Hades’ in LXX is sheol, Nb 16:33+; Mt 16:18+.

Verse 30 says: it was the God of our ancestors raised up Jesus, but it was you who had him executed by hanging him on a tree j. Footnotej says “The phrase is repeated in 10:39 (cf. 13:29). It recalls Dt. 21:23, quoted in Ga 3:13, cf. 1 P 2:24.” Parallel text is Ps 118:16 that says: Yahweh’s right hand is winning, Yahweh’s right hand is wreaking havoc.” Verse 31 says: By his own right hand God has now raised him up to be leader and savior,k to give repentance and forgiveness of sins through him to Israel. Footnotek says “The title matches ‘Prince of Life’, s:15+: it also corresponds to ‘Prince and Redeemer’ applied to Moses as a prefiguring of Christ, 7:35 (cf. 7:25). See also Heb 2:10; 12:2. There is an implicit comparison of Jesus with Moses.” Parallel texts are:

1. Ac 2:33+,38+ - Now raised to the heights by God’s right hand,s he has received from the father the Holy Spirit, who was promised,t and what you see and hear is the outpouring of that Spirit (v. 33).You must repent,w Peter answered ‘and everyone of you must be baptized in the name of Jesus Christx for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. (v. 38). Footnotes says “Words borrowed from Ps. 118 (v.16 LXX ‘The right hand of the Lord has raised me up’) used in their preaching by the apostles who took it to be messianic: Ac 4:11, 1 P 2:7, Mt 21:9p,42p, 23:39, Lk 13:35, Jn 12:13, Heb 13:6. But it is possible to translate. ‘ Having raised up to the right hand of God’ and to se in this an introduction to the quotation (v.34) of Ps. 110); which is another name of Apostolic preaching: Mt. 22:44p,26:64p, Mk 16:19, Ac 7:55,56, Rm 8:34, 1Co. 15:25, Ep. 1:20 Col. 3:1, Heb. 1:3,13, 8:1, 10:12, 12:2, 1 P.3:22.; and Footnote t says “According to the prophets, the gif of the Spirit

would characterize the messianic era, Ex. 36:27+. Peter explains the miracle his bearers have witnessed as the ‘pouring out’ of this spirit, foretold in Jl 3:1-2 by the risen Christ”.; Footnote wsays “Each of the great apostolic discourses closes with a call for repentance”; Footnote x says “Baptism is administered ‘in the name of Jesus Christ’ (cf.1.5+) and the recipient ‘invokes the name of the Lord Jesus’ (cf. 2:21+; 3:16+): 8:16;10:48;19:5;22:16; 1Co 1:13,15; 6:11; 10:2; Ga 3:27; Rm 6:3;cf. Jm2:7. Such expressions are not necessarily the actual liturgical formulae of baptism, cf. Mt 28:19, they may simply indicate its significance, namely, that the baptized profess their faith in Christ, and Christ adopts those who thenceforth are dedicated to him.”

2. Ac 4:12 - For of all the names in the world given to men, this is the only one by which we can be saved.e Footnotee says “‘Jesus’ means ‘God saves’, Mt. 1:21.” Verse 32 says: We are witnesses to this, we and the holy Spirit whom God has given to those who obey him.’ Parallel texts are:

1. Ac 1:8 - But you will receive power when the Holy Spirit comes upon you,i and then you will be my witnessesj not only in Jerusalem but throughout Judea and Samaria, and indeed to the ends of the earth’.k Footnotei says “The Holy Spirit is a favorite theme of Luke (Lk 4:1+); he talks mostly about the Holy Spirit as a Power, Lk 1:35; 24:49;Ac 1:8;10:38; Rm 15:13,19; 1 Co 2:4,5; 1 Th 1:5; Heb 2:4, sent from God by Christ, Ac 2:38, to broadcast the Good News. 1. The Spirit gives the charismata, 1 Co 12:4f, that guarantee the message; the gift of tongues, Ac 2:4+, of miracles, 10:38, of prophecy, 11:27+; 20:23; 21:11, of wisdom, 6:3,5,10:2, the Spirit fives strength to proclaim Jesus as Messiah in spite of persecution 4:8,31; 5:32; 6:10;cf. Ph 1;19 and to bear witness to him, Mt. 10;20p; Jn 15:26; Ac 1:8; 2 Tm 1:7f,cf. following note; 3. The Spirit guides the Church in her major decisions: the admission of pagans, Ac 8:29,40; 10:19,44-47; 11;12-16; 15:8, without obligation to observe the Law, 15:28; Paul’s mission to the pagan worlds, 13:2f; 16:6-7; 19:1 (Western Text) cf. Mt. 3:16+,Ac also mentions the Spirit as received in baptism and forgiving sins, 2:38, cf. Rm 5:5+.; Footnotej says “The primary functions of the apostles is to bear witness: not only to Christ’s resurrection, Lk. 24:48, Ac 2:32, 3:15, 4:33, 3:32, 24:48,13;31, 22:15, but also to the whole of is public life, Lk 1:21, Jn 15:27, Ac. 1:22, 10:39f.; and Footnotek says “nothing can limit the apostolic mission.”

2. Jn 15:27 - And you will be my witnesses, because you have been with me from the outset. 3. Ac 15:28 -‘It has been decided by the Holy Spirit and by ourselves not to saddle you with any burden beyond these essentials. 4. Jn 7:39 - He was speaking of the Spirit which those who believe in him were to receive; for there was no Spirit as yet,s because Jesus had not yet been glorified.

Footnotes says “Var. ‘the spirit has not yet been given’.” Verse 40b says: and they had the apostles called in, gave orders for them to be flogged, warned them not to speak in the name of Jesus and released them. Parallel texts are:

1. Ac 22:19 - Lord, I answered, it is because they know that I go from synagogue to synagogue, imprisoning and flogging those who believed in you. 2. Mt 10:17 - Beware of men: they will hand you over to sanhedrins and scourge you in their synagogues,

Verse 41 says: And so they left the presence of the Sanhedrin glad to have had the honor of suffering humiliation for the sake of the name. p Footnote p says “The name for whose sake the apostle suffer, cf. 21:13; 1 P 4:14; 3 Jn 7, the name they preach, 4:10,12,17,18; 5:28,40; cf. 3:6,16; 8:12,16; 9:15,16,27,28, and which the Christians invoke, 2:21, 4:12, 9:14;21; 22:16, is the name, I.e. the person of Jesus, 3:16+, the name he received at his resurrection, 2:36+, ‘the name above all other names’. This name was ‘Lord’, hitherto reserved to God, Ph 2:9-11+”.




Parallel texts are:

1. Ac 4:18 - So they called them in and ordered them a warningf on no account to make statement or to teach in the name of Jesus. Footnote f says“ Other translate ‘so long as each of you turns from your wicked ways.’

2. Mt 5:10-11 - Happy are those who are persecuted in the cause of right, theirs is the kingdom of heaven (v. 10). Happy are you when people abuse you and persecute you and speak all kinds of calumny against you on my account (v. 11).

The Second Reading is taken from Rv 5:11-14. Verse 11 says: In my vision, I heard the sound of an immense number of angels gathered round the throne and the animals and the elders; there were ten thousand times ten thousand of them and thousands upon thousands… Parallel texts are:

1. Dn 7:10 - A stream of fire poured out, issuing from his presence. A thousand thousand waited on him, ten thousand time ten thousand stood before him. A court was held, and the books were opened.i Footnotei says “The book, in which men’s actions, good and bad, are recorded. Cf. Jr. 17:1; Ml 3:16; Ps 56:8; Lk 10: 20; Rv 20:12+. The image is later used in the Dies Irae. On the Book of Life, cf. 12:1+”.

2. Jude 14-15 - It was with them in mind that Enoch, of the seventh generation from Adam, made his prophesy when he said, “I tell you, the Lord will come with his saints in tens of thousands (v. 14), to pronounce judgment on all mankind and to sentence the wicked for the wicked things they had done, and for all the defiant things said against him by irreligious sinners”p (v. 15).Footnote p says “Enoch 1:9, probably quoted from memory.”

Verse 12 says: Shouting, “The Lamb that was sacrificed is worthy to be given power, riches,i wisdom, strength, honor, glory and blessing.” Footnotei says “Vulg. ‘divinity’” Parallel texts are:

1. Dn 2:20 - This is what Daniel said: “May the name of God be blessed forever and ever, since wisdom and power are his alone. 2. Ph 2:7-9 - but emptied himselfg to assume the condition of a slave,h and became as men arei; and being as all men are,j (v. 7), he was humbler yet, even to accepting

death, death on a cross (v. 8).But God raisedk him high and gave him the name which is above all other namesl (v. 9). Footnote g says ‘He emptied himself’; this is not so much a reference to the fact of the incarnation, as to the way it took place. What Jesus freely gave up was not his divine nature, but the glory to which his divine nature entitled him, and which had been his before the incarnation, Jn 17:5, and, which ‘normally’ speaking would have been observable in his human body (cf. the transfiguration, Mt 17:1-8). He voluntarily deprived himself of this so that it could be returned to him by the Father, cf. Jn 8:50,54, after his sacrifice, vv.9-11”; Footnote h says ‘slave’ as opposed to ‘Kyrios’ v. 11, cf. Ga 4:1; Col 3:22f. Christ as man led a life of submission and humble obedience, v. 8. This is probably a reference to the ‘servant’ of Is 52:13-53:12, cf. Is 42:1; Footnote i says “Not just ‘a human being’ but a human being ‘like others’; sharing all the weaknesses of the human condition apart from sin”; Footnote j says “Lit. ‘And in fashion found as man’; Footnote k- Lit ‘super-raised him’; by the resurrection and ascension”; and Footnote l says “Named him ‘Lord’, v. 11; or, at a deeper level, gave him an ineffable and divine name which, through the triumph of the risen Christ, can now be expressed by the title Kyrios, Lord, cf. Ac 2:21; 3:16+.”

Verse 13 and 14 say: Then I heard every creature in heaven and on earth and under the earth and in the sea, everything in the universe, cry out: “To the one who sits on the throne and to the Lamb be blessing and honor, glory and might, forever and ever.” The four living creatures answered, “Amen,” and the elders fell down and worshiped.

Parallel text of verse 13 are:

1. Rv 5:3 - But there was no one, in heaven or on earth or under the earth,b was able to open the scroll or to examine it. Footnote b says “In Hades, 1:18+”. 2. Ps 150:6 - Let everything that breath give praise to Yahweh! Hallelujah! 3. Jude 25 - To God, the only God, our savior, who saves us through Jesus Christ our Lord, be glory, majesty, authority and power, which he had before time began, now,

and forever. Amen.

According to the narrative in Jn. 21:4-8, Jesus Christ was standing on the shore early dawn, called on his disciples who were on a boat and asked “My friend, have you caught anything?”(Jn 21:4-5). The disciples answered, “Nothing”. They did not know that it was Jesus Christ who called and they did not recognize his voice. Then Jesus said to them, “Lower down your net on the right side of the boat and you will catch something.”

They did this and they caught many fish, so that they had difficulty in hauling the net and the other disciples on the other boats had to ride Peter’s boat to haul in the catch and bring it to shore. The distance of the boat to the shore was about a hundred yards (Cf. Jn 21: 6-8). This story in Jn 21:4-8, if connected with Peter’s complaint stated in Lk 5:5 that says “We have labored all night but caught nothing”, we can find only one lesson or doctrine. This one lesson or doctrine that the gospels would like to teach is the new style, or Jesus’ secret, of catching fish which he wanted to teach his apostles.

Why did the disciples said in Jn 21:6 that they “caught nothing” and in Lk 5:5 Peter himself said “We have labored all night but caught nothing?” Why was it that even they worked all night, still they did not catch anything? If we are going to understand Jesus Christ’s instruction to his disciples who were on the boat at the lake to “drop the net on the right side of the boat (Jn 21:6), the meaning of this is that the reason why they were not able to catch any fish is because they were dropping their net on the left side of the boat which is the wrong side. That is why, they have to change their style or way of dropping their net according to Jesus’ way. Then, they were this able to catch a lot of fishes even if they were just a hundred yards away, and that they need not go very far off from the shore. This incident has a great application in their future work as ‘fishers of men”, no longer literal fishes, which they will do as Jesus Christ’s disciples, or as christians. In the work of the apostles, and us as modern apostles of Christ, in convincing people to attend the catechesis of evangelization or sacramentalization, we often complain that we are able to convince less and less people to attend our catechesis because of so many hindrances on our part or on the part of the people even if we say that we have been announcing or inviting people for so many days already. Who indeed is at fault if we cannot convince people to attend? Is it the people or us?

If we base the explanation concerning this problem to the explanation on this incident of Jn 21:4-8 and Lk 5:5, the real source of the problem indeed, according to Jesus Christ, is our style or our way of convincing people, which in the gospel is being called as a wrong way or style of dropping the net to catch fish. According to this story in Jn 21:4-8, the disciples dropped their nets on the left side of the boat, that is why they were not able to catch fish even they have “worked all night” (Lk 5:5). What was said here as “left side”, have a deeper meaning. The meaning of putting down their net ‘on the left side’ is that the disciples were working with weakness, because being on the “left” means “weak”. Hence, if there is a left-handed person who uses his left hand to work, the result is a poor kind of workmanship. That is why, in the Bible, “left” symbolizes a position or situation that is weak, with no strength, and has poor effect. In Christian iconography, Satan is being depicted on the left side of God or of man (Cf. Jb. 1-6, Mt. 25:33, 41), in the same way that angels are being placed on the right side. Hence, if we use the left hand to undertake work, it means that the result is poor, weak, or has no force. If we return to the problem we mentioned above regarding the difficulties we meet in convincing people to attend catechesis or evangelization, we will understand that the problem lies with the apostles or missionaries who are not forceful enough in their work of convincing, but what prevails is their weakness. The apostle or missionary is the one who puts many weaknesses or obstacles in his work of convincing, that is why the result is poor or that no one attend. If the apostle is poor at explaining or discussing, hence he cannot catch people’s attention to listen to his teachings and then he could not have any one to enters the church. If there is a poor catch of ‘fish’, or that even if there was a catch but later these fishes were able to escape, this means that the apostle or missionary worked with so many weaknesses on his part. This poor result of his work is symbolized by “dropping the net on the left-side part of the boat”. The proof that there is truth in this teaching can be taken from the gospel that says “We worked all night, but caught nothing; but on your word, we will put down the net again”

(Lk. 5:5). Simon Peter said that “but on your word, we will put down the net again”, which is this word of Jesus? Jesus was “put your net on the starboard, or right-side of the

boat, (Jn. 21:6). When the disciples followed these words of Jesus Christ, their net was able to catch many big fishes that they needed not to go far off but only for a hundred yards from the shore. The meaning of these words is that, if the apostles or missionaries, would only follow the instruction of Jesus Christ to work by using their whole strength, force, industriousness and ability, they will be able to convince many people and bring to God not only the small but big sinners as well. And that, they do not have to go off to very far places, even for a few yards only they will have already convinced many people to attend their preaching.

FOURTH SUNDAY OF EASTER Cycle C GOOD SHEPHERD

Gospel: Jn 10:27-30


27 The sheep that belongs to me listen to my voice; I know them, and they follow me.

A thief comes only to steal and kill and destroy. I came so that they may have lifee and have it to the full. Could anyone accuse those that God has chosen? When God acquits (v. 33) could anyone condemn? Could Christ Jesus No! He not only died for us – he rose from the dead, and there at the right hand of God, he stands and pleads for us (v. 34). Nothing can come between us and the love of Christ, even if we are troubled, or worried, or being persecuted, or lacking food and clothes, or being threatened, or even attacked (v. 35). As scripture promised: “For your sake we are being massacred daily, and reckoned as sheep for the slaughter (v. 36).” These are the trials through which we triumph, by the power of him who loved us ( v. 37). For I am certain of these: neither death, nor life, no angels, no prince, nothing that exists, nothing still to come, not any powers (v. 38), or height or depth,s nor any created thing can ever come between us and the love of God made visible in Christ Jesus our

Jn 10:10 Jn 10:28

Rm 8:33-39 Is 50:8 Ac 2;23 Heb 7:25 Ps 44:11 1 Th 3:4 2 Tm 3:12 Jn 16:33

28 I give them eternal life; they will never be lost and no one will ever steal them from me.

Jn 10:10 - e – Life eternal. Jesus gives it, 3:16,36; 5:40; 6:33,35,48,51; 14:6; 20:31, with abounding generosity. Cf. Rv 7:17; Mk 25:29; Lk 6:38. Rm 8:39 – s – The ‘powers, heights, or depths’ are probably the mysterious cosmic forces which to the mind of antiquity were in general hostile to mankind. Cf. Ep 1:21; 3:18.

Lord (v. 39). You who have such love for the forefathers, in your hands are all the holy ones.d At your feet they fell, under your guidance went swiftly on. But the souls of the righteous are in the hands of God, no torment shall ever touch them.

Dt 33:3

Ps 147:19 Jn 10:28

Ws 3:1+ Dt 33:3 Ps 89:21 Is 51:16 Jn 10:28

Dt 33:3 – d - The ‘forefathers’ are the patriarch and the ‘holy ones’ their descendants. The text of the v. is uncertain.

The Father loves the Son and has entrusted everything to him. See now that I, I am He, and beside me there is no other God. It is I who deals death and life; when I have struck it is I who heal (and none can deliver from my hand). Yahweh advances like a hero, his fury is stirred like a warrior’s. He gives the war shout, raises the hue and cry, marches valiantly against his foes. I put my words into your mouth, I hid you in the shadows of my hand, when I spread outh the heavens, and laid the

Jn 3:35+ Mt 11:27; 28:18

Dt 32:39 Dt 4:35 1 S 2:9 2 K 5:7 Tb 11:15 Jb 10:7 Ws 12:13; 16:13,15 Si 36:4 Is 19:22; 41:4; 42:8+; 43:11; 44:7

Is 42:13 Nb 10:35 Jg 5:4 Zp 1:14 Ps 60:6

Is 51:16 Dt 33:3 Ps 89:21

29 The Father who gave them to me is greater than anyone,o and no one can stealp them from the Father.

Jn 10:29 – o – Var. ‘As for my Father, that which he has given me is greater than all.’ p - Var. ‘steal them.’ Jn 3:11+ - e – Jesus does not speak on his own initiative, 7:17-18, he declares what he has seen ‘with the Father’, 1:18, 3:11, 8:38, cf. 8:24+; it is the Father’s words and teaching that he hands on to man, 3:34, 8:28, 12:49,50, 14:24, 17:8,14; he is himself the Word, 1:1,14. This Word is not idle: it calls the dead from the tomb, 11:43,44; 5:28-29; it gives life to the soul, 5:24; 6:63; 8:51; it confers the Spirit, the source of immortality, 1:33+; 20:22, and so makes men children of God, 10:35, 1:12. It is required only than men should have faith in the Word, 1:12, ‘dwell in it, cf. 8:31, ‘keep’ it, 8:51,55, 12:47, 14:23, 15:20, 17:6, obey its command which is love, 13:34. Nevertheless, the Word is enigmatic, 2:20+, and difficult, cf. 6:60, 7:36;

earth’s foundations, and said to Zion, ‘You are my people.’

Is 51:16 Jn 10:28

it makes its way only into humble hearts. Those who hear it, therefore respond differently, 7:43, 10:19; some believe, 4:41, 7:40f, 46; 8:30, others go away disappointed, 6:66, in spite of the ‘signs’, 2:11+; this same rejected Word will judge them at the last day, 12:48. Is 51:16 – h – ‘Spread out’ Greek; ‘planted’ Hebr.

In the beginning was the Word,a the Word was with God and the Word was God.

Jn 1:1+ 1:30; 8:24 Gn 1:1-5 1 Jn 1:1-2; 3:17; 10:30+

30 The Father and I are one.q Jn 10:30 – q – The Son’s power is not other than the Father’s The context shows that this is the primary meaning, but the statement is deliberately undefined and hints at a more comprehensive and a profounder unity. The Jews do not miss the implication; they sense a claim to godhead, v. 33. Cf. 1;1; 8:24,29; 10:38; 14:9-10; 17:11,21 and 2:11+. Jn 1:1 - a- The O.T. speaks of the Word of God, and of his wisdom, present with God before the world was made, cf. Pr. 8:22+; Ws. 7:22+, by it all things were created, it is sent to earth to reveal the hidden designs of God; it returns to him with its work done, Is. 58:10-11, Pr. 8:22-36, Si. 24:3-22, Ws. 9:9-12. On its creature role, cf. also Gn. 1:3,6 etc.: Is 40:8,26, 44:24-28; 48:13, Ps. 33:6, Jdt. 16:14, Si.42:15; on its mission, cf. Ws. 18:14-16, Ps.107:20; 147:15-18. For John, too, 13:3, 16:28, the Word existed before the world in God, 1:1-2, 8:24+, 10:30+. It has

come on earth, 1:9-14, 3:19, 12:46, cf. Mk 1:38+, being sent by the Father; 3:17,34,5:36, 43, 6:29, 7:29, 8:42, 9:7, 10:36, 11:42, 17:3,25,cf. Lk 4:43, to perform a task, 4:34+, namely, to deliver 3:11+, 8:21, 12:35, 13:3, 16:5, 17:11, 13, 20:17. The incarnation enabled the N.T. and especially John, to se this separately and eternally existent Word-Wisdom as a person.

First Reading: Ac 13:14,43-52


They landed in Salamis and proclaimed the word of God in the synagogues of the Jewse. John acted as their assistant.

Ac 13:5 Ac 12:12+ Ac 13:15,46 Ac 14:1; 16:13

14 The others carried on from Perga till they reached Antioch in Pisidia. Here they went to synagogue on the Sabbath and took their seats.

Ac 13:5 – e – Paul’s regular policy, 17:2, is to approach the Jews first, cf. 13:14; 14:1; 16:13; 7:10,17; 18:4,19; 19:8; 28:17,23, on the principle that the Jews have first claim, see 3:26; 13:46; Rm 1:16; 2:9-10; Mt 7:27, only after refusal does Paul turn to the pagans, cf. Ac 13:46; 18:6; 28:28.

He and the whole of his household were devout and God-fearingb and he gave generously to Jewish causes and prayed constantly to God. Some of them were convinced and joined Paul and Silas; so did a great many God-fearing Greeksb as well as a number of rich prominent women.

Ac 10:2+ Lk 2:33+ Lk 18:1

Ac 17:4 Ac 10:2

43 When the meeting broke up, many Jews and devout convertsaa joined Paul and Barnabasbb and urged them to remain faithful to the grace of God has given them.cc

Ac 13:43 – aa – ‘converts’. Or ‘proselytes’, here in the wide sense, is equivalent to those who fear God or ‘those who worshipped God’, cf. 10:2+. bb – Add ‘considering it fitting to accept baptism’. cc– Add West. ‘And in this way, the word of God spread through the whole town.’ Ac 10:2 – b- The expressions ‘fearing God’, 10:2,22, 35, 13:16, and ‘worshipping God’ 13:43, 50, 16:14, 7:4,17,18:7, are technical terms for admirers and followers of the Jewish religion who stop short of circumcision,cf. 2:11+. Ac 17:4 – a– Aristarchus, one of Paul’s most faithful companion, cf 20:4; Col 4:10, was probably one of them. b – Var. ‘Greek worshippers of God.’ The reading here preferred distinguishes ‘those who worship God,’ 10:2+, from ‘Greeks not

previously influenced by Jewish proselytism. Most of the conversions in Thessalonica were made from paganism, cf. 1 Th 1:9-10, etc.

44 On the next Sabbath almost the whole town

assembled to hear the word of God. dd

Ac 13:44 – dd – Var. ‘ the word of the Lord’, or ‘(to hear) Paul who spoke for a long time about the Lord’.

Then the high priestf intervened with all his supporters, from the party of the Saducees, prompted by jealousy… But the Jews, full of resentment, enlisted the help of a gang from the market place, and stirred up a crowd, and soon had the whole city in an uproar. They made for Jason’s house, hoping to find theme there and drag them off to the people’s assembly. For you, brothers, have become imitators of the churches of God that are in Judea in Christ Jesus. For you suffer the same things from your compatriots as they did from the Jews.

Ac 5:17 Ac 4:6 Ac 4:1-3, 13:45

Ac 17:5 Ac 13:45+ 1 Th 2:14+

1 Th 2:14

45 When they saw the crowds, the Jews, prompted by jealousy, used blasphemous words and contradicted everything Paul said.

Ac 5:17 – f- Var. ‘Annas the high priest’, cf. 4:6.

They landed in Salamis and proclaimed the word of God in the synagogues of the Jewse. John acted as their assistant. When they turned against him and started to insult him, he took his cloak in front of themg saying, “Your blood be on your heads! I am clear of responsibility. From now on I will go to the pagans”.

Ac 13:5

Ac 18:6 Ac 13:51+ Mt 27:24-25

46 Then Paul and Barnabas spoke out boldly. ee We had necessary to proclaim the word of God to you first, but since you have rejected it, since you do not think yourselves worthy of eternal life, we no turn to the pagans.

Ac 13:46 – ee - The ‘courage’ and ‘confidence’ of the apostles has been already stressed, 4:13,29,31: Luke repeatedly attributes this quality to Paul, 9:27-28; 14:3; 19:8; 26:26; 28:31, and Paul himself lays emphasis on them, 1 Th 2:2; 2 Co. 3:12; 7:4; Ph 1:20; Ep 3:12; 6:19-20.

And some were convinced by what he had said, while the rest were skeptical.

Ac 28:24

Ac 13:5 – e – Paul’s regular policy, 17:2, is to approach the Jews first, cf. 13:14; 14:1; 16:13; 7:10,17; 18:4,19; 19:8; 28:17,23, on the principle that the Jews have first claim, see 3:26; 13:46; Rm 1:16; 2:9-10; Mt 7:27, only after refusal does Paul turn to the pagans, cf. Ac 13:46; 18:6; 28:28. Ac 18:6 – g – Symbolically breaking off relations. The following sentence is biblical, cf. Lv. 20:9-16; 2 S 1:16, and means that the Jews must accept full responsibility for the consequences. Their ‘blood’, i.e., their punishment, is not Paul’s affair; his conscience is clear (lit. ‘I am clean’).

But you will receive power when the Holy Spirit comes upon you,i and then you will be my witnessesj not only in Jerusalem but throughout Judaea and Samaria, and indeed to the ends of the earth’.k It is not enough for you to be my servant, to restore the tribes of Jacob, and bring back the survivors of Israel; I will make you the light of the nations, so that my salvation may reach to the ends of the earth. When Jesus spoke to the people again, he said: ‘I am the light of the world; anyone who follows me will not be

Ac 1:8 Is 43:10 Mt 28:19 =Lk 24:47-48

Is 49:6 Tb 13:11 Ps 2:8 ↗Lk 2:32 ↗Ac 13:47

Jn 8:12+ Gn 1:5 Ex 13:22

47 For this is what the Lord commanded us to do when he said: I have made you a light for the nations, so that y salvation may reach the ends of the earth.ff

Ac 13:47 – ff– LXX quoted freely: The words may be taken either as referring to Paul himself (cf. 26:17-18), apostle and teacher of the pagans (cf. Rm 11:13; 1 Tm 2:7; Ep 3:8 etc.), or to the risen Christ (see Ac 26:23 which is also, it seems, is based on Is 46:6,9): Christ is the light of the pagans, but since only the apostle’s witness can spread this light, cf. Ac 1:8+, Paul considers this prophecy as a command that he must carry out. Ac 1:8– i - The Holy Spirit is a favorite theme of Luke (Lk 4:1+); he talks mostly about the Holy Spirit as a Power, Lk 1:35; 24:49;Ac 1:8;10:38; Rm 15:13,19; 1 Co 2:4,5; 1 Th 1:5;

walking in the dark; he will have the light of life’. Symeon has described how God first arranged to enlist a people for his name out of the pagans. That the Christ had to suffer and that, as the first to rise from the dead, he was to proclaim that light now for our people and to the pagans too.

Jb 11:17; 18:5 Is 42:6; 58:10 Lm 3:2 Jl 2:2 Am 5:18 Mi 7:8 Mt 5:14

Ac 15:14 Ac 13:47; 18:10 Rm 9:26; 15:9-12; 16:26 2 P 1

Ac 26:23 1 Co 15:20-23 Ac 13:47

Heb 2:4, sent from God by Christ, Ac 2:38, to broadcast the Good News. 1. The Spirit gives the charismata, 1 Co 12:4f, that guarantee the message; the gift of tongues, Ac 2:4+, of miracles, 10:38, of prophecy, 11:27+; 20:23; 21:11, of wisdom, 6:3,5,10:2, the Spirit fives strength to proclaim Jesus as Messiah in spite of persecution 4:8,31; 5:32; 6:10;cf. Ph 1;19 and to bear witness to him, Mt. 10;20p; Jn 15:26; Ac 1:8; 2 Tm 1:7f,cf. following note; 3. The Spirit guides the Church in her major decisions: the admission of pagans, Ac 8:29,40; 10:19,44-47; 11;12-16; 15:8, without obligation to observe the Law, 15:28; Paul’s mission to the pagan worlds, 13:2f; 16:6-7; 19:1 (Western Text) cf. Mt. 3:16+,Ac also mentions the Spirit as received in baptism and forgiving sins, 2:38, cf. Rm 5:5+. j – The primary functions of the apostles is to bear witness: not only to Christ’s resurrection, Lk. 24:48, Ac 2:32, 3:15, 4:33, 3:32, 24:48,13;31, 22:15, but also to the whole of is public life, Lk 1:21, Jn 15:27, Ac. 1:22, 10:39f. k- nothing can limit the apostolic mission, Is. 45:14+. The progress outlined here follows the geographical plan of Ac: Jerusalem was destined to receive the Good News, to be the centre from which it is now spreading, Lk, 2:38+.

They went as a body to the Temple everyday but met in their houses for the breaking of bread; they shared their

Ac 2:46-47+

48 It made the pagans very happy to hear this and they thank the Lord for his message; gg all who were destined for eternal life became

Ac 13:48 – gg – Var. ‘ the word of God’. hh –‘eternal life’, cf. v. 46, i.e. the life of the

food gladlyii and generously (v. 46); they praised Godjj and were looked up to by everyone. Day by day the Lord added to their community those destined to b savedkk (v. 47). We know that by turning everything totheir good God cooperates with all those who love him, with all those that he has called according to his purpose.p While you killed the prince of life.i God, however, raised him from the dead, and to that fact we are witness…

Rm 8:28

Gn 50:20 Jm 1:12 Ac 13:48+

Ac 3:15+ Ac 2:23+

believers, hh world to come, cf. 3:15+; only those achieve it whose names are ‘written in heaven’, Lk 10:20, in ‘the book of life’, Ph 4:3 ; Rv 20:12+. ‘Destined for the life of the world to come’ was a common rabbinic expression. In Christian teaching the first prerequisite of this predestination to glory is faith in Christ. See Jn 10:26+; Rm 8:28-30, and earlier in Ac 2:39. Ac 2:46 – 47 – ii – Joy is the sequel of faith: 8:8,9; 4:21; 13:48,52; 16:34; cf. 5:41; Lk 1:14+; Rm 15:13. jj– Cf. 3:8,9; 4:21; 13:48; 21:20; Lk 2:20+ kk– When judgment comes, the members of the Christian community are assured of salvation, 2:21+, cf. 13:48 and Apsotle Paul’s letters. The Church is thus identified with ‘the remnant of Israel’, Is. 4:3+. Cf. Rom 9:27. Rm 8:28 - p– Var (Vulg) We know that for those who love God everything conspires for good, for all those that he has called…’ Ac 3:15+- i– The one who leads his subject to full life, imparting his own life to them. In the Roman liturgy the Easter Sequence borrows the expression Dux vitae mortuusregnatvivus. This same title of ‘leader’ is given, 7:27.

The word of the Lord continued to Ac 6:7+ 49 Thus the work of the Lord spread through the Ac 6:7 –

spread,g the number of the disciples in Jerusalem was greatly increased: and a large group of priests made their submission to the faith.

Ac 2:41; 12:24; 13:49; 19:20 Rm 1:5+

whole countryside. g – A fresh formula, see also 12:24; 19:20; cfLk 1:80+, here juxtaposed with the earlier one, see Ac 2:41+.

50 But the Jews worked upon some of the devout women of the upper classes and the leading men of the city and persuaded them to turn against Paul and Barnabas and expel them from their territory.

When they turned against him and started to insult him, he took his cloak in front of themg saying, “Your blood be on your heads! I am clear of responsibility. From now on I will go to the pagans”. And as for those who do not welcome you when you leave their town, shake the dust from your feet as sign to them (v. 5). ON their return the apostles gave him an account of all they had done. Then he took them with him and withdrew to a town called Bethsaida where they could be by themselves (v. 10). But the crowds got to know and they went after him, He made them welcome and talked to them about the kingdom of God; and he cured those who were in need of healing (v. 11). And if anyone does not welcome you or listen to what you have to say as you walk out of the house or town, shake the dust from your feet.f

Ac 18:6

Lk 9:5,10-11 Lk 10:7 Ac 9:43; 16:15; 17:7; 18:3 =Mt 14:13-21 =Mk 6:30-44 =Jn 6:1-13 Mk 6:45

Mt 10:14

51

So they shook the dust from their feet in defiance and went off to Iconium;

Ac 18:6 – g – Symbolically breaking off relations. The following sentence is biblical, cf. Lv. 20:9-16; 2 S 1:16, and means that the Jews must accept full responsibility for the consequences. Their ‘blood’, i.e., their punishment, is not Paul’s affair; his conscience is clear (lit. ‘I am clean’). Mt 10:14 – f – The phase is Jewish in origin. The dust of any country other than the Holy Land is reckoned unclean; in this passage the impurity attaches to any place that refuse the word.

They went as a body to the Temple Ac 2:46 52 but the disciples were filled with joy and the Ac 2:46 – 47 –

everyday but met in their houses for the breaking of bread; they shared their food gladlyii and generously.

Holy Spirit. ii – Joy is the sequel of faith: 8:8,9; 4:21; 13:48,52; 16:34; cf. 5:41; Lk 1:14+; Rm 15:13.

Second Reading: Rv 7:9,14b-17


And they were singing the hymn of Moses,bthe servant of God, and of the Lamb: “How great and wonderful are your works, Lord God Almighty. Just and true are all your ways, king of nations (v. 3). Who would revere and praise your name O Lord? You alone are holy, and all the pagans will come and adore you, for the many acts of justice you have been shown’ (v. 4). After this, in my vision, the Tent of the Testimony opened in heaven (v. 5). Then taking him outside he said: ‘Look up to heaven and count the stars if you can, Such will be your descendants’, he told him. The herald then made this proclamation ‘Men of all people, nations, languages! This is required of you…’

=Rv 15:3-5 Rv 14:3 Ex 15 Ps 92:5, 98:1 Dt 32:4 Ps 145:17 Jr 10:7 Ps 86:9 Ex 25:27

Gn 15:5 Gn 22:7, 28:14 Ex 32:13 Dt 1:10 Heb 11:12

Dn 3:4

9 After that I saw a huge number, impossible to count, of people from every nation, race, tribe, and languages;c they were standing in front of the throne and in front of the Lamb, dresses in white robes and holding palms in their hands,d

Rv 7:9 – c – Symbol of war. d– Symbol of famine: food is rationed and sold at a prohibitive price. Rv15:3 – b – The hymn of Ex 15 which celebrated Israel’s triumph over Pharaoh. Here the conquerors of the beast celebrate the justice of God in punishing the wicked persecutors.

I seemed to see a glass lake suffused with fire, and standing on the lake of glass, those who had fought against the beast and won; and against his statue and the number which is his name! They all have harps from God. For then there will be great distress such as, until now, since the world began, there never has been, nor ever will be

Rv 15:2 Rv 7:9,14 Ev 13:15-18

Mt 24:21 Lm 1:12 Dn 12:1

14b The he saide, ‘These are the people who have been through the great persecutionf; and because they have washed their robes white again in the blood of the Lamb,

Rv 7:14b – e –For this form of dialogue cf. Zc 6:4-5 and also 4:4-13. f – Nero’s persecution.

again. And from Jesus Christ, the faithful witness, the Firstborn of the dead, the Ruler of the kings of the earth. He loves us and washed away our sins with his blood, There are a few people in Sardis, it is true, who have kept their robes from being dirtied; they are fit to come with me dressed in white Happy those who have washed their robs clean, so that they will have the right to feed on the tree of life and can come through its gates into the city.

Rv 7:14

Rv 1:5

Rv 3:4 Mk 13:33Δ 1 Th 5:2Δ

Rv 22:14

Rv 7:14; 12:1+; 22:2

15 They now stand in front of God’s throne and serve him day and night in his sanctuary and the one who sits on the throne spread his tent over them.

Yahweh will come and rest, over the whole stretcher of Mount Zion and those who are gathered there, a cloud by day and by night the brightness of a flaring fire (v.5). For, over all, the glory of Yahweh will be a canopy and a tent to give shade by day from the heat, refuge and shelter from the storm and the rain (v.6). For you are a refuge for the poor, a refuge for the needy in distress; a shelter from the storm, a shade from the heat: while the breath of pitiless men is

Is 4:5-6 Jl 4:17-21 Is 49:10 Ex 13:21-27+ Ex 24:16+ Rev 7”15-16 Rev 21:3-4 Is 25:4-5 Is 4:5-6; 49:10 Ps 121:5-6 Rv 7:15-16

16 They will never hunger or thirst again neither the sun nor scorching wind will plague them.

like the winter storm (v. 4). Like drought in the dry land, you will repress the clamor of the proud; like heat by the shadow, the singing of the despot will be subdued.

They shall never hunger or thirst; scorching wind or sun shall never plague them; for he who pities them will lead them and guide them to springs of water. After sighting Cyprus but leaving it to port, we sailed to Syria and put in at Tyre, since the ship was to unload cargo there (v. 3). We sought out the disciples and stayed there for a week. Speaking in the Spirit,b they kept telling Paul not to go to Jerusalem. ‘I am a Jew’, Paul said, ‘and was born in Tarsus in Cilicia. I was brought up here in this city. I studied under Gamaliel and was taught the exact observance of our ancestors. In fact I was a dull of duty towards God as you are today (v. 3). I even persecuted this Wayb to the death, and sent woman as well as men to prison in chains (v. 4). As the high priest and the whole council of elders

Is 49:10 Ps 107:5,8-9 Rv 7:16 Is 4:5-6; 25:4-5 Ps 121:6 Jn 4:1+

Ac 21:3-4 Ac 1:19; 15:3 Ac 20:23; 21:13 Ac 20:36-38; 21:12

Ac 22:3-5 2 Co 11:22 Ac 26:4-5; 5:34; 26:5 Rm 10:2 Ga 1:13-14 Ph 3:5-6; 8:3; 9:2 Ac 9:18+ Ac 26:9-18

17 Because the Lamb who is at the throne will be their shepherd and will lead them to springs of living water, and God will wipe away all tears from their eyes.g

Rv 7:17 – g–Common metaphors in the prophetic tradition, used to symbolize eschatological bliss, cf, Ho 2:20+; Is 11:6+; they recur in 21:4. Ac 21:3 – b – The command does not come from the Spirit, but the Spirit has revealed to them Paul’s fate which their love for him seeks to avert. Ac 22:3 – 5- b– The Church, cf. 9:2+. On Paul’s career as persecutor, cf 7:58; 8:1,3; 9:1,21; 22:19-20; 26:11; 1 Co 15:9; Ga 1:19,23; Ph 3:6; 1 Tm 1:13.

can testify, since they even sent me with letters to the brothers in Damascus. When I set off it was with the intention of bringing prisoners back from there to Jerusalem for punishment. He will destroy death forever. The Lord Yahweh will wipe away the tears from every cheek; he will take away his people’s shame everywhere on earth, for Yahweh had said so.

Is 25:8 Ho 13:14 1 Co 15:54-55 Ps 116:8 Ps 126:5 1 Co 15:26 Rv 7:17; 21:4 Rv 55:10

Homily for the 4th Sunday of Easter (Cycle C) Based on Jn 10:27-30 (Gospel), Ac 13:14,43-52 (First Reading) and Rv 7:9,14b-17 (Second Reading)


GOOD SHEPHERD

The gospel for today is Jn 10:27-30. Verses 27 and 28 says: The sheep that belongs to me listen to my voice; I know them, and they follow me. I give them eternal life; they will never be lost and no one will ever steal them from me. Parallel texts are:

a. Jn 10:10 - A thief comes only to steal and kill and destroy. I came so that they may have lifee and have it to the full. Footnote e – Life eternal. Jesus gives it, 3:16,36; 5:40; 6:33,35,48,51; 14:6; 20:31, with abounding generosity. Cf. Rv 7:17; Mk 25:29; Lk 6:38.

b. Rm 8:33-39 - Could anyone accuse those that God has chosen? When God acquits (v. 33) could anyone condemn? Could Christ Jesus No! He not only died for us – he rose from the dead, and there at the right hand of God, he stands and pleads for us (v. 34). Nothing can come between us and the love of Christ, even if we are troubled, or worried, or being persecuted, or lacking food and clothes, or being threatened, or even attacked (v. 35). As scripture promised: “For your sake we are being massacred daily, and reckoned as sheep for the slaughter (v. 36).” These are the trials through which we triumph, by the power of him who loved us ( v. 37). For I am certain of these: neither death, nor life, no angels, no prince, nothing that exists, nothing stil l to come, not any powers (v. 38), or height or depth,s nor any created thing can ever come between us and the love of God made visible in Christ Jesus our Lord (v. 39).

c. Dt 33:3 - You who have such love for the forefathers, in your hands are all the holy ones.d At your feet they fell, under your guidance went swiftly on. Footnote s – The ‘powers, heights, or depths’ are probably the mysterious cosmic forces which to the mind of antiquity were in general hostile to mankind. Cf. Ep 1:21;

3:18. d. Ws 3:1+ - But the souls of the righteous are in the hands of God, no torment shall ever touch them.

Verse 29 says: The Father who gave them to me is greater than anyone,o and no one can stealp them from the Father. Footnoteo – Var. ‘As for my Father, that which he has given me is greater than all.’; and Footnotep says “Var. ‘steal them.’” Parallel texts are:

a. Jn 3:35 - The Father loves the Son and has entrusted everything to him. b. Dt 32:39 - See now that I, I am He, and beside me there is no other God. It is I who deals death and life; when I have struck it is I who heal (and none can deliver from my

hand). c. Is 42:13 - Yahweh advances like a hero, his fury is stirred like a warrior’s. He gives the war shout, raises the hue and cry, marches valiantly against his foes.

d. Is 51:16 - I put my words into your mouth, I hid you in the shadows of my hand, when I spread outh the heavens, and laid the earth’s foundations, and said to Zion, ‘You are my people.’ Footnote h says ‘Spread out’ Greek; ‘planted’ Hebr.

Verse 30 says: The Father and I are one.q Footnoteq – The Son’s power is not other than the Father’s The context shows that this is the primary meaning, but the statement is deliberately undefined and hints at a more comprehensive and a profounder unity. The Jews do not miss the implication; they sense a claim to godhead, v. 33. Cf. 1;1; 8:24,29; 10:38; 14:9-10; 17:11,21 and 2:11+. Parallel text of verse 30 is Jn 1:1 that says: In the beginning was the Word,a the Word was with God and the Word was God. Footnote a - The O.T. speaks of the Word of God, and of his wisdom, present with God before the world was made, cf. Pr. 8:22+; Ws. 7:22+, by it all things were created, it is sent to earth to reveal the hidden designs of God; it returns to him with its work done, Is. 58:10-11, Pr. 8:22-36, Si. 24:3-22, Ws. 9:9-12. On its creature role, cf. also Gn. 1:3,6 etc.: Is 40:8,26, 44:24-28; 48:13, Ps. 33:6, Jdt. 16:14, Si.42:15; on its mission, cf. Ws. 18:14-16, Ps.107:20; 147:15-18. For John, too, 13:3, 16:28, the Word existed before the world in God, 1:1-2, 8:24+, 10:30+. It has come on earth, 1:9-14, 3:19, 12:46, cf. Mk 1:38+, being sent by the Father; 3:17,34,5:36, 43, 6:29, 7:29, 8:42, 9:7, 10:36, 11:42, 17:3,25,cf. Lk 4:43, to perform a task, 4:34+, namely, to deliver 3:11+, 8:21, 12:35, 13:3, 16:5, 17:11, 13, 20:17. The incarnation enabled the N.T. and especially John, to see this separately and eternally existent Word-Wisdom as a person The First Reading for this Sunday is taken from Ac 13:14,43-52. Verse 14 says: “The others carried on from Perga till they reached Antioch in Pisidia. Here they went to synagogue on the Sabbath and took their seats.” Parallel text for verse 14 is Ac 13:5 that says “They landed in Salamis and proclaimed the word of God in the synagogues of the Jewse. John acted as their assistant.” Footnote e – Paul’s regular policy, 17:2, is to approach the Jews first, cf. 13:14; 14:1; 16:13; 7:10,17; 18:4,19; 19:8; 28:17,23, on the principle that the Jews have first claim, see 3:26; 13:46; Rm 1:16; 2:9-10; Mt 7:27, only after refusal does Paul turn to the pagans, cf. Ac 13:46; 18:6; 28:28.

Verse 43 and 44 say: “When the meeting broke up, many Jews and devout convertsaa joined Paul and Barnabasbb and urged them to remain faithful to the grace of God has given them.ccOn the next Sabbath almost the whole town assembled to hear the word of God. dd Footnote aa – ‘converts’. Or ‘proselytes’, here in the wide sense, is equivalent to those who fear God or ‘those who worshipped God’, cf. 10:2+; Footnote bb – Add ‘considering it fitting to accept baptism’; Footnote cc – Add West. ‘And in this way, the word of God spread through the whole town;’ and Footnote dd – Var. ‘ the word of the Lord’, or ‘(to hear) Paul who spoke for a long time about the Lord’.

Parallel text for verse 43 are the following: a. Ac 10:2 - He and the whole of his household were devout and God-fearingb and he gave generously to Jewish causes and prayed constantly to God. Footnoteb - The

expressions ‘fearing God’, 10:2,22, 35, 13:16, and ‘worshipping God’ 13:43, 50, 16:14, 7:4,17,18:7, are technical terms for admirers and followers of the Jewish religion who stop short of circumcision, cf. 2:11+.

b. Ac 17:4 - Some of them were convinced and joined Paul and Silas; so did a great many God-fearing Greeksb as well as a number of rich prominent women. Footnote a– Aristarchus, one of Paul’s most faithful companion, cf 20:4; Col 4:10, was probably one of them; and Footnote b – Var. ‘Greek worshippers of God.’ The reading here

preferred distinguishes ‘those who worship God,’ 10:2+, from ‘Greeks not previously influenced by Jewish proselytism. Most of the conversions in Thessalonica were made from paganism, cf. 1 Th 1:9-10, etc.

Verse 45 says: When they saw the crowds, the Jews, prompted by jealousy, used blasphemous words and contradicted everything Paul said.

Parallel text for verse 45 are the following: a. Ac 5:17 - Then the high priestf intervened with all his supporters, from the party of the Saducees, prompted by jealousy…” Footnote f- Var. ‘Annas the high priest’, cf.

4:6. b. Ac 17:5 - But the Jews, full of resentment, enlisted the help of a gang from the market place, and stirred up a crowd, and soon had the whole city in an uproar. They

made for Jason’s house, hoping to find theme there and drag them off to the people’s assembly. c. 1 Th 2:14 - For you, brothers, have become imitators of the churches of God that are in Judea in Christ Jesus. For you suffer the same things from your compatriots as

they did from the Jews.

Verse 46 says: Then Paul and Barnabas spoke out boldly. ee We had necessary to proclaim the word of God to you first, but since you have rejected it, since you do not think yourselves worthy of eternal life, we no turn to the pagans. Footnote ee - The ‘courage’ and ‘confidence’ of the apostles has been already stressed, 4:13,29,31: Luke repeatedly attributes this quality to Paul, 9:27-28; 14:3; 19:8; 26:26; 28:31, and Paul himself lays emphasis on them, 1 Th 2:2; 2 Co. 3:12; 7:4; Ph 1:20; Ep 3:12; 6:19-20.

Parallel texts are:

a. Ac 13:5 - They landed in Salamis and proclaimed the word of God in the synagogues of the Jewse. John acted as their assistant. Footnote e – Paul’s regular policy, 17:2, is to approach the Jews first, cf. 13:14; 14:1; 16:13; 7:10,17; 18:4,19; 19:8; 28:17,23, on the principle that the Jews have first claim, see 3:26; 13:46; Rm 1:16; 2:9-10; Mt 7:27, only after refusal does Paul turn to the pagans, cf. Ac 13:46; 18:6; 28:28.

b. Ac 18:6 - When they turned against him and started to insult him, he took his cloak in front of themg saying, “Your blood be on your heads! I am clear of

responsibility. From now on I will go to the pagans”. Footnote g – Symbolically breaking off relations. The following sentence is biblical, cf. Lv. 20:9-16; 2 S 1:16, and

means that the Jews must accept full responsibility for the consequences. Their ‘blood’, i.e., their punishment, is not Paul’s affair; his conscience is clear (lit. ‘I am clean’). c. Ac 28:24 - And some were convinced by what he had said, while the rest were skeptical.

Verse 47 says: For this is what the Lord commanded us to do when he said: I have made you a light for the nations, so that y salvation may reach the ends of the earth.ff Footnote ff– LXX quoted freely: The words may be taken either as referring to Paul himself (cf. 26:17-18), apostle and teacher of the pagans (cf. Rm 11:13; 1 Tm 2:7; Ep 3:8 etc.), or to the risen Christ (see Ac 26:23 which is also, it seems, is based on Is 46:6,9): Christ is the light of the pagans, but since only the apostle’s witness can spread this light, cf. Ac 1:8+, Paul considers this prophecy as a command that he must carry out.

Parallel texts are:

a. Ac 1:8 - But you will receive power when the Holy Spirit comes upon you,i and then you will be my witnessesj not only in Jerusalem but throughout Judaea and Samaria, and indeed to the ends of the earth’.k Footnotei - The Holy Spirit is a favorite theme of Luke (Lk 4:1+); he talks mostly about the Holy Spirit as a Power, Lk 1:35; 24:49;Ac 1:8;10:38; Rm 15:13,19; 1 Co 2:4,5; 1 Th 1:5; Heb 2:4, sent from God by Christ, Ac 2:38, to broadcast the Good News. 1. The Spirit gives the charismata, 1 Co 12:4f, that guarantee the message; the gift of tongues, Ac 2:4+, of miracles, 10:38, of prophecy, 11:27+; 20:23; 21:11, of wisdom, 6:3,5,10:2, the Spirit fives strength to

proclaim Jesus as Messiah in spite of persecution 4:8,31; 5:32; 6:10;cf. Ph 1;19 and to bear witness to him, Mt. 10;20p; Jn 15:26; Ac 1:8; 2 Tm 1:7f,cf. following note; 3. The Spirit guides the Church in her major decisions: the admission of pagans, Ac 8:29,40; 10:19,44-47; 11;12-16; 15:8, without obligation to observe the Law, 15:28; Paul’s mission to the pagan worlds, 13:2f; 16:6-7; 19:1 (Western Text) cf. Mt. 3:16+,Ac also mentions the Spirit as received in baptism and forgiving sins, 2:38, cf. Rm 5:5+; Footnote j – The primary functions of the apostles is to bear witness: not only to Christ’s resurrection, Lk. 24:48, Ac 2:32, 3:15, 4:33, 3:32, 24:48,13;31, 22:15, but also to the whole of is public life, Lk 1:21, Jn 15:27, Ac. 1:22, 10:39f.; Footnote k- nothing can limit the apostolic mission, Is. 45:14+. The progress outlined here follows the geographical plan of Ac: Jerusalem was destined to receive the Good News, to be the centre from which it is now spreading, Lk, 2:38+.

b. Is 49:6 - It is not enough for you to be my servant, to restore the tribes of Jacob, and bring back the survivors of Israel; I will make you the light of the nations, so that my salvation may reach to the ends of the earth.

c. Jn 8:12 - When Jesus spoke to the people again, he said: ‘I am the light of the world; anyone who follows me will not be walking in the dark; he will have the light of life’.

d. Ac 15:14 - Symeon has described how God first arranged to enlist a people for his name out of the pagans. e. Ac 26:23 - That the Christ had to suffer and that, as the first to rise from the dead, he was to proclaim that light now for our people and to the pagans too.

Verse 48 says: It made the pagans very happy to hear this and they thank the Lord for his message; gg all who were destined for eternal life became believers, hh Footnote gg – Var. ‘ the word of God’; and Footnote hh – ‘eternal life’, cf. v. 46, i.e. the life of the world to come, cf. 3:15+; only those achieve it whose names are ‘written in heaven’, Lk 10:20, in ‘the book of life’, Ph 4:3 ; Rv 20:12+. ‘Destined for the life of the world to come’ was a common rabbinic expression. In Christian teaching the first prerequisite of this predestination to glory is faith in Christ. See Jn 10:26+; Rm 8:28-30, and earlier in Ac 2:39. Parallel texts are:

a. Ac 2:46-47 - They went as a body to the Temple everyday but met in their houses for the breaking of bread; they shared their food gladlyii and generously (v. 46); they praised Godjj and were looked up to by everyone. Day by day the Lord added to their community those destined to b savedkk (v. 47). Footnote ii – Joy is the sequel of faith: 8:8,9; 4:21; 13:48,52; 16:34; cf. 5:41; Lk 1:14+; Rm 15:13.; Footnote jj– Cf. 3:8,9; 4:21; 13:48; 21:20; Lk 2:20+; Footnote kk– When judgment comes, the members of the Christian community are assured of salvation, 2:21+, cf. 13:48 and Apostle Paul’s letters. The Church is thus identified with ‘the remnant of Israel’, Is. 4:3+. Cf. Rom 9:27.

b. Rm 8:28 - We know that by turning everything to their good God cooperates with all those who love him, with all those that he has called according to his purpose.p

Footnote p– Var (Vulg) We know that for those who love God everything conspires for good, for all those that he has called…’ c. Ac 3:15 - While you killed the prince of life.i God, however, raised him from the dead, and to that fact we are witness… Footnote I – The one who leads his subject to full

life, imparting his own life to them. In the Roman liturgy the Easter Sequence borrows the expression Dux vitae mortuus regnat vivus. This same title of ‘leader’ is given, 7:27.

Verses 49 and 50 say: Thus the work of the Lord spread through the whole countryside. But the Jews worked upon some of the devout women of the upper classes and the leading men of the city and persuaded them to turn against Paul and Barnabas and expel them from their territory.

Parallel text is Ac 6:7 that says: The word of the Lord continued to spread,g the number of the disciples in Jerusalem was greatly increased: and a large group of priests made their submission to the faith. Footnote g – A fresh formula, see also 12:24; 19:20; cfLk 1:80+, here juxtaposed with the earlier one, see Ac 2:41+. Verse 51 says: So they shook the dust from their feet in defiance and went off to Iconium; Parallel texts are:

a. Ac 18:6 - When they turned against him and started to insult him, he took his cloak in front of themg saying, “Your blood be on your heads! I am clear of responsibility. From now on I will go to the pagans”. Footnote g – Symbolically breaking off relations. The following sentence is biblical, cf. Lv. 20:9-16; 2 S 1:16, and means that the Jews must accept full responsibility for the consequences. Their ‘blood’, i.e., their punishment, is not Paul’s affair; his conscience is clear (lit. ‘I am clean’).

b. Lk 9:5,10-11 - And as for those who do not welcome you when you leave their town, shake the dust from your feet as sign to them (v. 5). On their return the apostles

gave him an account of all they had done. Then he took them with him and withdrew to a town called Bethsaida where they could be by themselves (v. 10). But the

crowds got to know and they went after him, He made them welcome and talked to them about the kingdom of God; and he cured those who were in need of healing

(v. 11).

c. Mt 10:14 - And if anyone does not welcome you or listen to what you have to say as you walk out of the house or town, shake the dust from your feet. f Footnotef – The phase is Jewish in origin. The dust of any country other than the Holy Land is reckoned unclean; in this passage the impurity attaches to any place that refuse the word.

Verse 52 says: but the disciples were filled with joy and the Holy Spirit. Parallel text for verse 52 is Ac 2:46 that says: They went as a body to the Temple everyday but met in their houses for the breaking of bread; they shared their food gladlyii and generously. Footnote ii – Joy is the sequel of faith: 8:8,9; 4:21; 13:48,52; 16:34; cf. 5:41; Lk 1:14+; Rm 15:13.

Second Reading: Rv 7:9,14b-17. Verse 9 says: After that I saw a huge number, impossible to count, of people from every nation, race, tribe, and languages;c they were

standing in front of the throne and in front of the Lamb, dresses in white robes and holding palms in their hands,d Footnotec – Symbol of war; and Footnote d– Symbol of famine: food is rationed and sold at a prohibitive price. Parallel texts are:

a. Rv 15:3-5 - And they were singing the hymn of Moses,b the servant of God, and of the Lamb: “How great and wonderful are your works, Lord God Almighty. Just and true are all your ways, king of nations (v. 3). Who would revere and praise your name O Lord? You alone are holy, and all the pagans will come and adore you, for the many acts of justice you have been shown’ (v. 4). After this, in my vision, the Tent of the Testimony opened in heaven (v. 5). Footnote b – The hymn of Ex 15 which celebrated Israel’s triumph over Pharaoh. Here the conquerors of the beast celebrate the justice of God in punishing the wicked persecutors.

b. Gn 15:5 - Then taking him outside he said: ‘Look up to heaven and count the stars if you can, Such will be your descendants’, he told him. c. Dn 3:4 - The herald then made this proclamation ‘Men of all people, nations, languages! This is required of you…’

Verse 14b says: The he saide, ‘These are the people who have been through the great persecutionf; and because they have washed their robes white again in the blood of the Lamb, Footnote e – For this form of dialogue cf. Zc 6:4-5 and also 4:4-13. ; and Footnote f – Nero’s persecution. Parallel texts are:

a. Rv 15:2 - I seemed to see a glass lake suffused with fire, and standing on the lake of glass, those who had fought against the beast and won; and against his statue and the number which is his name! They all have harps from God.

b. Mt 24:21 - For then there will be great distress such as, until now, since the world began, there never has been, nor ever will be again. c. Rv 1:5 - And from Jesus Christ, the faithful witness, the Firstborn of the dead, the Ruler of the kings of the earth. He loves us and washed away our sins with his blood, d. Rv 3:4 - There are a few people in Sardis, it is true, who have kept their robes from being dirtied; they are fit to come with me dressed in white e. Rv 22:14 - Happy those who have washed their robs clean, so that they will have the right to feed on the tree of life and can come through its gates into the city.

Verses 15 and 16 say: They now stand in front of God’s throne and serve him day and night in his sanctuary and the one who s its on the throne spread his tent over them. They will never hunger or thirst again neither the sun nor scorching wind will plague them.

Parallel text is Is.4:5-6 that says: Yahweh will come and rest, over the whole stretcher of Mount Zion and those who are gathered there, a cloud by day and by night the brightness of a flaring fire (v.5). For, over all, the glory of Yahweh will be a canopy and a tent to give shade by day from the heat, refuge and shelter from the storm and the rain (v.6). For you are a refuge for the poor, a refuge for the needy in distress; a shelter from the storm, a shade from the heat: while the breath of pitiless men is like the winter storm (v. 4). Like drought in the dry land, you will repress the clamor of the proud; like heat by the shadow, the singing of the despot will be subdued. Verse 17 says: Because the Lamb who is at the throne will be their shepherd and will lead them to springs of living water, and God will wipe away all tears from their eyes.g Footnote g – Common metaphors in the prophetic tradition, used to symbolize eschatological bliss, cf, Ho 2:20+; Is 11:6+; they recur in 21:4.

Parallel texts are:

a. Is 49:10 - They shall never hunger or thirst; scorching wind or sun shall never plague them; for he who pities them will lead them and guide them to springs of water.

b. Ac 21:3-4 - After sighting Cyprus but leaving it to port, we sailed to Syria and put in at Tyre, since the ship was to unload cargo there (v. 3). We sought out the disciples and stayed there for a week. Speaking in the Spirit,b they kept telling Paul not to go to Jerusalem. Footnote b – The command does not come from the Spirit, but the Spirit has revealed to them Paul’s fate which their love for him seeks to avert.

c. Ac 22:3-5 -‘I am a Jew’, Paul said, ‘and was born in Tarsus in Cilicia. I was brought up here in this city. I studied under Gamaliel and was taught the exact observance

of our ancestors. In fact I was a dull of duty towards God as you are today (v. 3). I even persecuted this Wayb to the death, and sent woman as well as men to prison in chains (v. 4). As the high priest and the whole council of elders can testify, since they even sent me with letters to the brothers in Damascus. When I set off it was

with the intention of bringing prisoners back from there to Jerusalem for punishment. Footnoteb – The Church, cf. 9:2+. On Paul’s career as persecutor, cf 7:58; 8:1,3; 9:1,21; 22:19-20; 26:11; 1 Co 15:9; Ga 1:19,23; Ph 3:6; 1 Tm 1:13.

d. Is 25:8 - He will destroy death forever. The Lord Yahweh will wipe away the tears from every cheek; he will take away his people’s shame everywhere on earth, for Yahweh had said so.

Aside from the six functions of a shepherd mentioned by Sandy Simpson (The Responsibilities of a Good Shepherd in http://www.deceptioninthechurch.com), such as, 1. feeding the lambs and the sheep, 2. bringing them to good pasture lands and water, 3. grooming and clipping them, delivering new lambs, 4. leading them and teaching them to stay together, 5. going off after the wandering lost ones, and 6. protecting the sheep in the field and in the fold,

What would rather concern us in this Sunday’s gospel is about number 6 of protecting the sheep in the field and in the fold that may include guarding them from thieves and robbers. And one of the ways which Jesus Christ particularly mentions by way of protecting the sheep is from thievery. Sandy Simpson continues:

“Jesus also refines his earlier reference to the thief and robber (v. 1), saying, ‘All who ever came before me were thieves and robbers (v. 8)’. This is a sweeping generalization. If it were not for references to Moses, the prophets and John the Baptist as witnesses to Jesus (for example, 1:17, 19-36; 5:39), then they would seem to be included in the category of all who ever came before Jesus Christ. But the context of our passage is the condemnation of the Jewish rulers, some of whom have rejected Jesus and others who have faith in him. This sweeping statement shows that these leaders are members of a much larger group. Jesus, the one mediator of salvation, contrasts himself with all others who would claim to be "mediators of salvation" (Beasley-Murray 1987:170). The reason Moses, the law, the prophets and John the Baptist are not included in this condemnation is precisely because they bear witness to Jesus. All who do not bear witness to Jesus, who alone has seen the Father and makes him known (1:18), are not of the truth. They do not bring blessing but rather take it away, like a thief or a robber. The thief acts for his own selfish ends and to the detriment of the sheep. Jesus, however, serves the sheep by providing for them the way of life, which he will do at the cost of his own life. Thus, the contrast with the thief is complete.”

Another source from the Internet, www.biblegateway.com, has this statements about thieving the sheep:

‘These thieves and robbers do not have in mind the good of the sheep but rather selfish ends of their own. The shepherd is recognized by the one who guards the fold, and so his entrance is natural, out in the open, without forcing. Such has been Jesus' entrance into this world and amongst his own people. He has come in the appropriate manner, having been sent by the Father, in contrast to the Jewish leaders who are rejecting Jesus.”

An article from Wikipedia, the free encyclopedia, defines thievery as the action of stealing another person's property.

http://www.deceptioninthechurch.com/

http://www.biblegateway.com/

The article further says: “The actus reus of theft is usually defined as an unauthorized taking, keeping or using of another's property which must be accompanied by a mens rea of dishonesty and/or the intent to permanently deprive the owner or the person with rightful possession of that property or its use. In common usage, theft is the taking of another person's property without that person's permission or consent with the intent to deprive the rightful owner of it. The word is also used as an informal shorthand term for some crimes against property, such as burglary, embezzlement, larceny, looting, robbery, shoplifting, library theft and fraud. In some jurisdictions, theft is considered to be synonymous with larceny; in others, theft has replaced larceny. Someone who carries out an act of or makes a career of theft is known as a thief. The act of theft is known by terms such as stealing, thieving, wicksing, and filching.”

In The Netherlands, according to the above article, the theft of cattle (which may very well include sheep) is a crime punishable with maximum imprisonment of 6 years or a fine of the fourth category according to Article 311 of the Wetboek van Strafrecht.

Stealing of cattle and sheep is quite a rampant practice among many cultures of people before and even now. Imagine the enormous commercial value that these cattle and sheep have for their owners. Because of that, they are regarded as very valuable properties and quite an enormous economic asset to people, specially to shepherds who own them. That is why, just like any other valuable properties, they are protected well by their owners who suffers greatly when they are lost, stolen, or taken away from them by others without their consent or knowledge. When Jesus Christ said that all those who came before him were merely thieves and robbers, he was saying that he, as the Good Shepherd, was the rightful owner of these sheep, that they belong to him and that they are his own property. As a proof of this claim, the Good Shepherd is always ready and willing to sacrifice and to lay down his very life for these sheep. These robbers and thieves would not sacrifice nor lay down their lives for the sheep, but, because they knew no sacrifice for the lives and welfare for these sheep, they are ready to butcher and to sell them for money, to the great disadvantage, coupled with economic and emotional loss, being suffered by and inflicted against their real and true shepherds. On the other hand, as a true and good shepherd, Jesus Christ was neither after the money nor the economic value that these sheep poses for him but to let them live well and enjoy their life under his care and protection. That is why, he never butchers his sheep, neither to take any that belongs to them, their meat, wool and their milk, nor their kids or mothers. But these thieves and robbers, who are never the real owners and are never good shepherds to these sheep, have no regard for the lives and welfare of these sheep but only take the commercial and economic value that these sheep produce. That is why, at the moment that the sheep comes to their possession, they readily kill and butcher them, taking their meat, their wool and their milk, including their kids and mothers. According to Sandy Simpson whom we already quoted above, these thieves and robbers that were being contrasted to the good shepherd Jesus Christ were the Jewish religious leaders, the scribes and Pharisees during Jesus Christ’s time. But today, during our time, they are our religious leaders who pose as shepherds and pastors of religious congregations or churches that do not bear in themselves the character of a good shepherd. They are the fake pastors and shepherds who are never ready to sacrifice their lives for the love of the sheep, who are the members of their congregations and churches that belong to them, but who are merely interested in the commercial and economic value that they derive from their congregational or church members. As a final admonition to these members of fake pastors and shepherds of congregations and churches, the Bible says to their “sheep” to “Come out, my people, away from her, so that you do not share in her crimes and have the same plagues to bear” (Revelation 18:4).

http://en.wikipedia.org/wiki/Actus_reus

http://en.wikipedia.org/wiki/Mens_rea

http://en.wikipedia.org/wiki/Mens_rea

http://en.wikipedia.org/wiki/Dishonesty

http://en.wikipedia.org/wiki/Intention_(criminal_law)

5th SUNDAY OF EASTER Cycle C NEW COMMANDMENT

“I give you a new commandment: love one another” (Jn 13:34) Gospel: Jn 13:31-33a, 34-35


In these words he indicated what kind of deathdby which Peter would give glory to God. After this he said, ‘Follow me’. Jesus replied, ‘Foxes have holes and the birds of the air have nests, but the Son of Manh has nowhere to lay his head.’

Jn 21:19 Jn 12:13; 13:31,36; 17:1 Lk 5:11

Mt 8:20+

Mt 11:19 2 Co 8:9

31 When they had gone Jesus said: “Nowohas the Son of Man been glorified, and in him God has been glorified.

Jn 13:31 - o - Om. ‘If God has been glorified in him.’ Jn 21:19 – d–Martyrdom. Mt.8:20 - h- With the exception of Ac 7:56, Rv 1:13; 14:14; this title appears only in the gospels. There is no doubt that Jesus used it of himself, and indeed preferred it to others. At times he uses it to express his lowly state, 8:20; 11:19; 20:28, especially the humiliation of the Passion, 17:22, etc. At others times it is used to proclaim the definitive triumph of his resurrection, 17:9, of his return in glory, 24:30; of his coming in judgment, 25:31. That this title, Aramaic in flavor, could bring together these seemingly opposed qualities is clear from the following considerations. The phrase originally meant ‘man’, Ezk. 2:1+, and by reason of its unusual and indirect form it underlined the lowliness of man’s state. But the title suggested glory, too. It was used in Dn 7:13+, and later in the Jewish apocalyptic Book of Enoch, to indicate the transcendent figure, heavenly in origin, who was to receive from God’s hand the eschatological kingdom (the kingdom ‘at the

end of times’). In this way therefore the title both veiled and hinted at (cf. Mk. 1:34+; Mt. 13:13+) the sort of Messiah Jesus was. Moreover, the explicit avowal in the presence of the Sanhedrin, 26:64+, should have removed all ambiguity.

The word was made flesh, m he lived among us, n and we saw his glory,o the glory that is his as the only Son of the Father, full of grace and truth.

Jn 1:14+ Ex 25:8+ Lv 26:11-12 Dt 4:7+ 1 K 8:27 Ps 85:9 Ba 3:38 Jn 17:5+ 1 Jn 1:1-3 EX 34:6+ Ho 2:22+

32 If God is glorified in him, God will also glorify him in himself, and he will glorify him at once

Jn 1:14+ - m- The ‘flesh’ is man considered as a frail and mortal being, cf. 3:6, 17:2, Gn 6:3, Ps. 56:4, Is 40:6,see Rm 7:5+. n - Lit. ‘pitched his tent among us’. The incarnation of the Word makes God personally and visibly present to mankind; it is no longer a presence unseen and awe-inspiring as in the Tent and Temple of the old regime, Ex. 25:8+; Cf. Nb. 35:34, nor merely the presence of divine wisdom enshrined in Israel’s Mosaic Law, Si. 4:7-22; Ba. 3:36-4:4. o- The ‘glory’ is the manifestation of God’s presence, Ex. 24:16+. No one could see its brilliance and live, Ex 33:20+, but the human nature of the word now screens this glory as the cloud once did. Yet at times it pierces the veil, as the transfiguration, for instances, cf. Lk. 9:32, 35 (alluded to in Jn 1:14?) and when Jesus works miracles –‘signs’ that God is active in him, 2:11+, 11:40;cf. Ex. 14:24-27 and 15:7, 16:7f. The resurrection will reveal the glory fully, cf. Jn 17:5+.

…about who is right: proved by my going to the Father and your seeing me no morec.

Jn 16:10 1 Tm 3:16 Jn 13:33

33a My children, I shall not be with you much longer.

Jn 16:10 – c– The Spirit will demonstrate the right of Jesus to the title ‘Son of God’, cf. 10:33; 19:7. The ‘passing’ of Jesus to the Father will

Jesus answered. ‘One work I did, and you are all surprised by it.’

Jn 8:21

Jn 1:1+

prove that he is God’s Son, 13:1; 20:17, because it shows that heaven is his true home, 6:62.

If I, then, the Lord and Master, have washed your feet, you should wash one each other’s feetk (v.14).I have given you an example to follow, so that you may copy I have done for you. He is the sacrifice that takes our sins away, and not only yours, but the whole world’s. This is my commandment: love one another as I have loved you.

You must not exact vengeance, normust you bear a grudge against the children of your own people. You must love your neighbor as yourself. I am Yahweh. Honor your father and mother, and: you must love your neighbor as yourself. The second resembles it: “you

Jn 13:15

1 Jn 2:8 1 Jn 4:10 Rm 3:25+ Jn 4:42+

Jn 15:12,17

Ln 13:34

Lv 19:18 Mt 19:19 Mk 12:31 Lk 10:27 Jn 12:34 ↗Mt 5:43; 22:39p ↗Rm 13:9 ↗Ga 5:14 ↗Jm 2:8

Mt 19:19

Mt 22:39

34 I give you a new commandment:t love one another; just as I have loved you, you also must love one another.

Jn 13:34 – t– The reference to Christ’s departure, v. 33, (which leads up to the prophecy of Peter’s denial, vv. 36-38) makes this command, vv. 34-35, a solemn legacy from Christ. Though enunciated n the Mosaic Law, this precept of love is ‘new’ because sets the standard so high by telling his followers to love one another as he himself loved them, and because love is to be the distinguishing mark of the ‘new’ era which the death of Jesus inaugurates and proclaims to the world. Jn 13:15 – k - i.e. serve one another lovingly and humbly.

mustlove your neighbor as yourself. He said to him, ‘What is written in the Law? What do you read there?’ The whole group of believers was united, heart and soul; no one claimed for his own use anything that he had, as everything they owned was held in common.

Lv 19:18 Jm 2:8

Lk 10:26+ Dt 6:5

Ac 4:32 Ac 2:42-47; 5:12-16 Jn 17:11,21 Ph 1:27

35 By this love you have for one another everyone will know that you are my disciples.

First Reading: Ac 14:21-27


21 Having proclaimed the Good News in that town and made a considerable number of disciples, they went back through Lystra and Iconium to Antioch.

Judas and Silas, being themselves prophets, spokefor a long time, encouraging and strengthening the brothers (v. 32). He traveled through Syria and Cilicia, consolidating the churches (v. 41).bb …wherehe spent a short time before he continued hisjourney through the Galatian country and thenthrough Phrygia, encouraging all the followers. There he could see for himself God had given grace, and thispleased him, and he urgedi them all to remain faithful to the Lordjwith heartfelt devotion…. When the meeting broke up, many Jews and devout convertsaa joined Paul and Barnabasbb and urged them to remain faithful to the grace of God has given them.cc You will be hated by all men on account of my name; but the man whostands to the end will be saved. But the one who perseveres to the end

Ac 15:32,41 Ac 11:27+

Ac 14:22+

Ac 18:23 Ac 16:6+; 14:22+

Ac 11:23 Ac 13:43; 14:22

Ac 13:43 Ac 10:2+; 17:4 Ac 11:23; 14:22

Mt 10:22 Jn 15:18-19,25 Jn 24:13

Mt 24:13

22 They put fresh heart into the disciples,m encouraging them to persevere in the faith. ‘We all have to experience many hardships’ they said ‘before we enter the kingdom of God.’

Ac 14:27 – m– Paul uses a similar metaphor, 1 Co 16:9; 2 Cor 2:12; Col 4:3. Ac 15:41 - bb – Western text adds ‘passing on them the injunction of the elders’, cf. 16:4. Ac 11:23 - i– Apparently a play on the name ‘Barnabas’, ‘son of exhortation’, 4:36. j – Var. ‘in the Lord’. Ac 13:43 – aa – ‘converts’. Or ‘proselytes’, here in the wide sense, is equivalent to those who fear God or ‘those who worshipped God’, cf. 10:2+. bb – Add ‘considering it fitting to accept baptism’. cc– Add West. ‘And in this way, the word of God spread through the whole town.’

will be saved. But that is not all we can boast about; we can boast about our suffering. These sufferings bring patience, as we know (v. 3), and patience brings perseverance, and perseverance brings hope (v. 4). And among the churches of God we can take pride in you for your constancy and faith under all the persecutions and troubles you have to bear(v. 4). It shows thatGod’sjudgment is just, and the purpose of itis that you may be found worthy of the kingdom of God; it is for the sake ofthis that you are suffering now (v. 5). If we hold firm, thenwe shall reign with him. If we disown him, then he will disown us. You are well aware, then, that anybody all who tries to live in devotion to Christ is certain to be attacked; You will need endurance to do the God’swill and gain what he has promised.

Rm 5:3-4 2 Co 12:9-10 Jm 1:2-4 1 P 4:13+,14 Rv 1:9 1 Co 13:13+

2 Th 1:4f

Ac 14:22 1 Co 1:2+ 1 Th 1:7-8; 2:19-20 Mt 4:17+ 1 Th 2:14; 3:4+

2 Tm 2:12 Ac 14:22 Rm 8:17 Mt 10:33

2 Tm 3:12

Ac 14:22+ Rm 8:36 1 Th 3:4-5

Heb 10:36

Lk 21:19 Ac 14:22+ 1 Th 3:4

One day, while they were offering worshipbto the Lord and keeping a fast, the Holy Spirit said, “I want Barnabas and Saul set apart for the work to which I have called them” (v 2). So it was that after fasting and prayer they laid their hands on theme and sent them off (v. 3).

Ac 13:2-3 Ac 13:9+ Ac 1:8+; 14:25-26; 6:6; 14:23; 15:20

23 In each of these churches, they appointed eldersn and, with prayer and fasting, they commended them to the Lord in whom they had come to believe.

Ac 14:27 – n– The elders, cf. 11:30+, are here chosen by the apostles, not by the community; so also Tt 1:5. Ac 13:2- b–The use of the term for Christian prayer in common puts this on a level with the sacrificial worship of the Old Law, cf. Rm 1:9+. c–It seems, to judge by 14:26 (cf. 15:40), that by this act the Community commends to God’s grace the missionaries chosen , v. 2 and sent, v. 4, by the Holy Spirit. The significance of the rite is not, therefore, exactly the same that of 6:6 by which the Seven receive their commission from the apostles. Cf. 1 Tm 4:14+.

24 They passed through Pisidia and reached Pamphylia.

25 Then after proclaiming the wordo at Perga they went down to Attalia

Ac 14:27 – o– Add ‘of the Lord’ or ‘of God’.

26 And from there they sailed for Antioch, where they had originally been commended to the grace of God for the work they had now completed.

Accordingly Paul and Barnabas stayed on for sometime, preaching fearlessly for the Lord, and the Lord supported all they said about his gift of grace, allowing signs and wonders to be performed by them. When they arrived in Jerusalem they

Ac 14:3 Ac 4:29-30; 13:46+; 20:24,32

Ac 15:4,12

27 On their arrival, they assembled the church and gave an account of all that God had done with them, and how he had opened the door of faithp to the pagans.

Ac 14:27 – p–Paul uses a similar metaphor, 1 Co 16:9; 2 Co 2:12; Col 4:3.

were welcomed by the church, and by the apostles and the elders, and gave an account of all that God had done with them. After greeting them, gave a detailed account ofall that God had done among the pagans through his ministry.

Ac 21:19

Ac 21:19 Ac 14:27; 15:4,12

Second Reading: Rv 21:1-5a


For now I create new heavensand a new earth;and the past will not be remembered, and will come no more to men’s mind. What we are waiting for it what he promised: the new heavens and new earth, the place where righteousness will be at home. Am I the Sea, or theWild Sea Beast,g that you should keep me under watch and guard?

Is 65:17 Is 51:6; 66:22 2 P 3:13 ↗Rv 21:1

2 P 3:13

Is 65:17; 66:22 Rv 21:1,27

Jb 7:12+ Jb 3:8+; 9:13; 38:11 Si 43:23 Am 9:3 Rv 21:1

1 Then I saw a new heaven and a new earth,b the first heaven and the first earth had disappeared, now there was no longer sea.c

Rv 21:1 – b– In Is 51:16; 65:17; 66:12, the phrase is merely a symbol of new messianic age. St Paul, following the lead of Jesus, cf, Mt 19:28, is more realistic: the whole of creation will one day be freed from the whole of dominance of corruption, renewed and transformed by the glory of God, Rm 8:19+. c– The sea symbolizes evil because it was the home of the dragon, cf, Jb 7:12+; it will vanish as it did at Exodus, but this time for ever, before the triumphant advance of the new Israel, cf. Is 51:9-10; Ps 74:13,14; Jb 26:12-13; Is 27:1. Jb 7:12 – g- In the Babylonian cosmogonies Tiamat (the Sea) co-operated in the birth of the gods and was then conquered and subdued by one of their number. The imagination of the people, or of poets, seized on this story: Yahweh became the conqueror who then set Chaos in order and ever after held the Sea and its monster in control. Cf. 3:8+; 9:13; 26:12; 40:25f; Ps 65:7; 74:13-14; 77:16; 88:9-10; 93:3-4; 104:7,26; 107:29; 148:7; Is 27-1; 51:9.

For whole creation is eagerly waitingforGod to reveal his sonsk (v. 19). For it was not for any faulton the part of

Rm 8:19-23 Col 3:3-4 1 Jn 3:2

2 I saw the holy city, and the new Jerusalem, coming down from God out of the heaven, as beautiful as a bride all dressed for her

Rv 21:2 - d - The new and joyful wedding of Jerusalem and her God has taken place, cf. Is 65:18; 61:10;

creation still retains the hope (v 20) of being freed, like us, from it slavery to decadence,to enjoy the same freedom and glory as the children of God (v. 21). From beginning till now the entire creation, as we know it,has been groaning in one great actof giving birth (v. 22); and not only creation, but all of us who possess the first-fruits of the Spirit, we too groan inwardly as we wait form for our bodies to be set free (v. 23). …let us be glad and joyful and give praise to God, because this is the time for the marriage of the Lamb.a His bride is ready, and she has been able to dress herself in dazzling white linen,b because her linen is made of the good deeds of the saints.

Gn 3:17; 6:20 Ho 4:3+ 2 P 3:12-13 Rv 21:1 2 Co 5:2-5 Ph 3:20 Rm 3:24+; 5:2; 7:24+

Rv 19:7-8 Rv 11:7 Mt 22:9 Ep 5:27+ Rv 15:6 Is 61:10 Mt 22:12

husbandd 62:4-6; the Exodus ideal has at last been achieved, cf. Ho 2:16+. Rm 8:19 - k – Lit. ‘ waiting for the revelation of the sons of God’. The material world, created for man, shares his destiny. It was cursed for man’s sin, Gen. 3:17, and is therefore now deformed: impotent and decadent, vv. 19-22. But like man’s body, destined to be glorified, it too is to be redeemed, vv. 21-23; it will share the glorious liberty of the children of God, v. 21. For the Greek philosopher matter was evil and the spirit must be delivered from it; Christianity regards matter as itself enslaved and to be set free. In other texts also salvation is extended to creatures (especially angels) other than men, cf. Col. 1:20; Ep. 1:10; 2 P. 3:13; Rv. 21:1-5. Rv 19:7-8 - a - The wedding of the Lamb symbolizes the beginning of the heavenly kingdom described in 21:9f. See Ho 1:2+ and Ep 5:22-23+. b - Symbol of victorious purity, a gift from God.

3 The I heard a loud voice call from the throne, “You see this city? He God lives among men. He will make his home among them; they will be his people, and he will be their God; his name is God-with-them.e

Rv 21:3 – e – The colour symbolizes victory.

It inundates Judah, flow over, pour out, flooding it up to the neck, and its wings will be spread over the whole breadth of your country, O Immanuel.

Is 8:8 Is 7:14 Rv 21:3

4 He will wipe away all tears from their eyes: there will be no more death and no more mourning, or sadness. The world of the past has gone.”

…he will destroy Death forever. The Lord Yahweh will wipe away the tears from every cheek; he will away his people shame everywhere on earth; for Yahweh had said so.

Is 25:8 Ps 116:8; 126:5 1 Co 15:26 ↗Rv 7:17; 21:4; Is 35:10

For those Yahweh has ransomed shall return. They will come to Zion shouting for joy,everlasting joy on their faces;joy and gladness will go with them, and sorrow and lamentbe ended. And for anyone who is in Christ, there is a new creation;f the old creation has gone, and now the new one is here.g This explanation of the vision of the mornings and the evenings is true. but you must keep the vision secret, for there are still many days to go’.y

Is 35:10 Is 25:8; =51:11 Ps 126 Zc 8:19 Rv 21:4

2 Cor 5:17

Is 43:19 Mt 9:16 Ep 2:10 Heb 8:13 Rm 5:10

Dn 8:26

↗Rv 19:9; 21:5; Rv 22:6;12:4,9-13 ↗Rv 10:4

5a Then the One sitting on the throne spoke: “Now I am making the whole creation new” he said.

2 Co. 5:17 – f– God who created all things through Christ,

cf. Jn 1;3, has restored his work, deformed by sin, by re-creating it in Christ, Col 1:15-20+. The central figure of this ‘new creation’, here and Ga 6:15- which extends to the whole universe, Col 1:19+; cf. 2 P 3:13; Rv 21:1 – is the ‘new man’ created in Christ, EP 2:15+, to lead a new life, Rm 6:4, of virtue and holiness, Ep 2:10; 4;24+; Col 3:10+. Cf. the ‘new birth’ of baptism, Rm 6:4+.

g – Var. ‘all is new’. Dn 8:26 - y - Unlike the two prophecies of Ezk 12:21-28

which are fulfilled almost immediately, Daniel’s visions are to be realized only after a period the duration of which is not made clear, cf. 12:4,9-13.

Homily for the Fifth Sunday of Easter (Cycle C)

Based on Jn 13:31-33a, 34-35 (Gospel), Ac 14:21-27 (First Reading) and Rv 21:1-5a(Second Reading)


NEW COMMANDMENT

The Gospel narrative for today is taken from Jn 13:31-33a, 34-35. Verse 31 saysWhen they had gone Jesus said: “Nowo has the Son of Man been glorified, and in him God has been glorified. Footnote osays“Om. ‘If God has been glorified in him.’” Parallel texts are:

1. Jn 21:19 - In these words he indicated what kind of deathdby which Peter would give glory to God. After this he said, ‘Follow me’. Footnote d says “Martyrdom.”

2. Mt 8:20 - Jesus replied, ‘Foxes have holes and the birds of the air have nests, but the Son of Manh has nowhere to lay his head.’ Footnote hsays “With the exception of Ac 7:56, Rv 1:13; 14:14; this title appears only in the gospels. There is no doubt that Jesus used it of himself, and indeed preferred it to others. At times he uses it to express his lowly state, 8:20; 11:19; 20:28, especially the humiliation of the Passion, 17:22, etc. At others times it is used to proclaim the definitive triumph of his resurrection, 17:9, of his return in glory, 24:30; of his coming in judgment, 25:31. That this title, Aramaic in flavor, could bring together these seemingly opposed qualities is clear from the following considerations. The phrase originally meant ‘man’, Ezk. 2:1+, and by reason of its unusual and indirect form it underlined the lowliness of man’s state. But the title suggested glory, too. It was used in Dn 7:13+, and later in the Jewish apocalyptic Book of Enoch, to indicate the transcendent figure, heavenly in origin, who was to receive from God’s hand the eschatological kingdom (the kingdom ‘at the end of times’). In this way therefore the title both veiled and hinted at (cf. Mk. 1:34+; Mt. 13:13+) the sort of Messiah Jesus was. Moreover, the explicit avowal in the presence of the Sanhedrin, 26:64+, should have removed all ambiguity.”

Verse 32 says:If God is glorified in him, God will also glorify him in himself, and he will glorify him at once.

The parallel text is Jn 1:14, which says: The word was made flesh, m he lived among us, n and we saw his glory,o the glory that is his as the only Son of the Father, full of grace

and truth.Footnote msays “Theflesh’ is man considered as a frail and mortal being, cf. 3:6, 17:2, Gn 6:3, Ps. 56:4, Is 40:6,see Rm 7:5+.’; Footnote nsays “Lit. ‘pitched his tent

among us’. The incarnation of the Word makes God personally and visibly present to mankind; it is no longer a presence unseen and awe-inspiring as in the Tent and Temple of the old regime, Ex. 25:8+; Cf. Nb. 35:34, nor merely the presence of divine wisdom enshrined in Israel’s Mosaic Law, Si. 4:7-22; Ba. 3:36-4:4”; and Footnoteosays“The ‘glory’ is the manifestation of God’s presence, Ex. 24:16+. No one could see its brilliance and live, Ex 33:20+, but the human nature of the word now screens this glory as the cloud once did. Yet at times it pierces the veil, as the transfiguration, for instances, cf. Lk. 9:32, 35 (alluded to in Jn 1:14?) and when Jesus works miracles –‘signs’ that God is active in him, 2:11+, 11:40;cf. Ex. 14:24-27 and 15:7, 16:7f. The resurrection will reveal the glory fully, cf. Jn 17:5+.” Verse 33 says My children, I shall not be with you much longer.

Parallel texts are

1. Jn 16:10 - …about who is right: proved by my going to the Father and your seeing me no morec. Footnote csays“The Spirit will demonstrate the right of Jesus to the title ‘Son of God’, cf. 10:33; 19:7. The ‘passing’ of Jesus to the Father will prove that he is God’s Son, 13:1; 20:17, because it shows that heaven is his true home, 6:62.”

2. Jn 8:21 - Jesus answered. ‘One work I did, and you are all surprised by it.’

3. Jn 1:1 -

Verse 34 and 35 say:I give you a new commandment:t love one another; just as I have loved you, you also must love one another.By this loveyou have for one another everyone will know that you are my disciples. Footnote t says“The reference to Christ’s departure, v. 33, (which leads up to the prophecy of Peter’s denial, vv. 36-38) makes this command, vv. 34-35, a solemn legacy from Christ. Though enunciated n the Mosaic Law, this precept of love is ‘new’ because sets the standard so high by telling his followers to love one another as he himself loved them, and because love is to be the distinguishing mark of the ‘new’ era which the death of Jesus inaugurates and proclaims to the world.” Parallel texts are:

1. Jn 13:15 - If I, then, the Lord and Master, have washed your feet, you should wash one each other’s feetk (v.14).I have given you an example to follow, so that you may copy I have done for you. Footnote k says“i.e. serve one another lovingly and humbly.”

2. 1 Jn 2:8 - He is the sacrifice that takes our sins away, and not only yours, but the whole world’s. 3. Jn 15:12,17 - This is my commandment: love one another as I have loved you. 4. Lv 19:18 - You must not exact vengeance, normust you bear a grudge against the children of your own people. You must love your neighbor as yourself. I am Yahweh. 5. Mt 19:19 - Honor your father and mother, and: you must love your neighbor as yourself. 6. Mt 22:39 - The second resembles it: “you must love your neighbor as yourself. 7. Lk 10:26 - He said to him, ‘What is written in the Law? What do you read there?’ 8. Ac 4:32 - The whole group of believers was united, heart and soul; no one claimed for his own use anything that he had, as everything they owned was held in common.

The First Reading is taken from Ac 14:21-27. Verses 21 and 22 say: Having proclaimed the Good News in that town and made a considerable number of disciples, they went back through Lystra and Iconium to Antioch.They put fresh heart into the disciples,m encouraging them to persevere in the faith. ‘We all have to experience many hardships’ they said ‘before we enter the kingdom of God.’Footnote msays “Paul uses a similar metaphor, 1 Co 16:9; 2 Cor 2:12; Col 4:3.”

Parallel texts are:

1. Ac 15:32,41 - Judas and Silas, being themselves prophets, spoke for a long time, encouraging and strengthening the brothers (v. 32). He traveled through Syria and Cilicia, consolidating the churches (v. 41).bbFootnote bb says“Western text adds ‘passing on them the injunction of the elders’, cf. 16:4.”

2. Ac 18:23 -…where he spent a short time before he continued his journey through the Galatian country and then through Phrygia, encouraging all the followers.

3. Ac 11:23 - There he could see for himself God had given grace, and this pleased him, and he urgedi them all to remain faithful to the Lordj with heartfelt devotion….

4. Ac 13:43 - When the meeting broke up, many Jews and devout convertsaa joined Paul and Barnabasbb and urged them to remain faithful to the grace of God has given

them.ccFootnoteaa says ‘converts’. Or ‘proselytes’, here in the wide sense, is equivalent to those who fear God or ‘those who worshipped God’, cf. 10:2+”; Footnote bb says“Add ‘considering it fitting to accept baptism’.”; and Footnote ccsays“Add West. ‘And in this way, the word of God spread through the whole town.’”

5. Mt 10:22-You will be hated by all men on account of my name; but the man who stands to the end will be saved. 6. Mt 24:13 - But the one who perseveres to the end will be saved. 7. Rm 5:3-4 - But that is not all we can boast about; we can boast about our suffering. These sufferings bring patience, as we know (v. 3), and patience brings perseverance,

and perseverance brings hope (v. 4). 8. 2 Th1:4f -And among the churches of God we can take pride in you for your constancy and faith under all the persecutions and troubles you have to bear (v. 4). It shows

that God’s judgment is just, and the purpose of it is that you may be found worthy of the kingdom of God; it is for the sake of this that you are suffering now (v. 5). 9. 2 Tm 2:12 - If we hold firm, then we shall reign with him. If we disown him, then he will disown us. 10. 2 Tm 3:12 - You are well aware, then, that anybody all who tries to live in devotion to Christ is certain to be attacked; 11. You will need endurance to do the God’s will and gain what he has promised.

Verse 23 says: In each of these churches, they appointed eldersn and, with prayer and fasting, they commended them to the Lord in whom they had come to believe.Footnote nsays “The elders, cf. 11:30+, are here chosen by the apostles, not by the community; so also Tt 1:5.” Parallel text is Ac 13:2-3 that says: One day, while they were offering worshipb to the Lord and keeping a fast, the Holy Spirit said, “I want Barnabas and Saul set apart for the work to which I have called them” (v 2). So it was that after fasting and prayer they laid their hands on theme and sent them off (v. 3). Footnote bsays“The use of the term for Christian prayer in common puts this on a level with the sacrificial worship of the Old Law, cf. Rm 1:9+”; and Footnote csays“It seems, to judge by 14:26 (cf. 15:40), that by this act the Community commends to God’s grace the missionaries chosen , v. 2 and sent, v. 4, by the Holy Spirit. The significance of the rite is not, therefore, exactly the same that of 6:6 by which the Seven receive their commission from the apostles. Cf. 1 Tm 4:14+”.

Verses 24, 25, 26 and 27 say: They passed through Pisidia and reached Pamphylia.Then after proclaiming the wordo at Perga they went down to Attalia. And from there they

sailed for Antioch, where they had originally been commended to the grace of God for the work they had now completed.On their arrival, they assembled the church and

gave an account of all that God had done with them, and how he had opened the door of faithp to the pagans. Footnoteo says “Add ‘of the Lord’ or ‘of God’”; and Footnote p

says“Paul uses a similar metaphor, 1 Co 16:9; 2 Co 2:12; Col 4:3.”

Parallel texts for verse 27 are: 1. Ac 14:3- Accordingly Paul and Barnabas stayed on for some time, preaching fearlessly for the Lord, and the Lord supported all they said about his gift of grace,

allowing signs and wonders to be performed by them.

2. Ac 15:4,12 - When they arrived in Jerusalem they were welcomed by the church, and by the apostles and the elders, and gave an account of all that God had done with

them.

3. Ac 21:19 - After greeting them, gave a detailed account of all that God had done among the pagans through his ministry.

The Second Reading for this Sunday is Rv 21:1-5a.

Verse 1 says: Then I saw a new heaven and a new earth,b the first heaven and the first earth had disappeared, now there was no longer sea.c Footnoteb says “In Is 51:16;

65:17; 66:12, the phrase is merely a symbol of new messianic age. St Paul, following the lead of Jesus, cf, Mt 19:28, is more realistic: the whole of creation will one day be freed

from the whole of dominance of corruption, renewed and transformed by the glory of God, Rm 8:19; and Footnote csays“The sea symbolizes evil because it was the home of the

dragon, cf, Jb 7:12+; it will vanish as it did at Exodus, but this time for ever, before the triumphant advance of the new Israel, cf. Is 51:9-10; Ps 74:13,14; Jb 26:12-13; Is 27:1.”

Parallel texts are:

1. Is 65:17 - For now I create new heavens and a new earth; and the past will not be remembered, and will come no more to men’s mind. 2. 2 P 3:13 - What we are waiting for it what he promised: the new heavens and new earth, the place where righteousness will be at home. 3. Jb 7:12 - Am I the Sea, or the Wild Sea Beast, gthat you should keep me under watch and guard?

Verse 2 says: I saw the holy city, and the new Jerusalem, coming down from God out of the heaven, as beautiful as a bride all dressed for her husbandd. Footnoted says“The new and joyful wedding of Jerusalem and her God has taken place, cf. Is 65:18; 61:10; 62:4-6; the Exodus ideal has at last been achieved, cf. Ho 2:16+.” Parallel texts are:

1. Rm 8:19-23 - For whole creation is eagerly waiting for God to reveal his sonsk (v. 19). For it was not for any fault on the part of creation still retains the hope (v 20) of being freed, like us, from it slavery to decadence, to enjoy the same freedom and glory as the children of God (v. 21). From beginning till now the entire creation, as we know it, has been groaning in one great act of giving birth (v. 22); and not only creation, but all of us who possess the first-fruits of the Spirit, we too groan inwardly as we wait form for our bodies to be set free (v. 23). Footnote k says“Lit. ‘ waiting for the revelation of the sons of God’. The material world, created for man, shares his destiny. It was cursed for man’s sin, Gen. 3:17, and is therefore now deformed: impotent and decadent, vv. 19-22. But like man’s body, destined to be glorified, it too is to be redeemed, vv. 21-23; it will share the glorious liberty of the children of God, v. 21. For the Greek philosopher matter was evil and the spirit must be delivered from it; Christianity regards matter as itself enslaved and to be set free. In other texts also salvation is extended to creatures (especially angels) other than men, cf. Col. 1:20; Ep. 1:10; 2 P. 3:13; Rv. 21:1-5.”

2. Rv 19:7-8 - …let us be glad and joyful and give praise to God, because this is the time for the marriage of the Lamb.a His bride is ready, and she has been able to dress herself in dazzling white linen,b because her linen is made of the good deeds of the saints. Footnote a says “The wedding of the Lamb symbolizes the beginning of the heavenly kingdom described in 21:9f. See Ho 1:2+ and Ep 5:22-23+”; and Footnoteb says“Symbol of victorious purity, a gift from God.”

Verses 3 and 4 say: The I heard a loud voice call from the throne, “You see this city? He God lives among men. He will make his home among them; they will be his people, and he will be their God; his name is God-with-them.e He will wipe away all tears from their eyes: there will be no more death and no more mourning, or sadness. The world of the past has gone.” Footnote e says “The color symbolizes victory.” Parallel texts are:

1. Is 8:8 - It inundates Judah, flow over, pour outFlooding it up to the neck, and its wings will be spread over the whole breadth of your country, O Immanuel. 2. Is 25:8…he will destroy Death forever.The Lord Yahweh will wipe awaythe tears from every cheek;he will away his people shame everywhere on earth; for Yahweh had

said so. Verse 5a says: Then the One sitting on the throne spoke: “Now I am making the whole creation new” he said. Parallel texts are:

1. Is 35:10-For those Yahweh has ransomed shall return. They will come to Zion shouting for joy, everlasting joy on their faces; joy and gladness will go with them, and sorrow and lament be ended.

2. 2 Cor 5:17 - And for anyone who is in Christ, there is a new creation;f the old creation has gone, and now the new one is here.gFootnotef says ‘God who created all things through Christ, cf. Jn 1;3, has restored his work, deformed by sin, by re-creating it in Christ, Col 1:15-20+. The central figure of this ‘new creation’, here and Ga 6:15- which extends to the whole universe, Col 1:19+; cf. 2 P 3:13; Rv 21:1 – is the ‘new man’ created in Christ, EP 2:15+, to lead a new life, Rm 6:4, of virtue and holiness, Ep 2:10; 4;24+; Col 3:10+. Cf. the ‘new birth’ of baptism, Rm 6:4+’; and Footnote g says‘Var. ‘all is new’.

3. Dn 8:26 - This explanation of the vision of the mornings and the evenings is true. but you must keep the vision secret, for there are still many days to go’.y Footnotey

says ‘Unlike the two prophecies of Ezk 12:21-28 which are fulfilled almost immediately, Daniel’s visions are to be realized only after a period the duration of which is not made clear, cf. 12:4,9-13.’

The article “The New Commandment” from Wikipedia, the free encyclopedia:

“The New Commandment of Jesus to "love one another" is part of the final instructions given to his disciples after the Last Supper had "ended", and after Judas Iscariot had departed in John 13:30.

“My children, I shall not be with you much longer. I give you a new commandment: love one another; just as I have loved you, you also must love one another. By this love you have for one another everyone will know that you are my disciples (John 13:33-35).”

“This commandment appears thirteen times in twelve verses in the New Testament. Theologically, this commandment is interpreted as dual to the Love of Christ for his followers. The commandment can also be seen as the last wish in the Farewell Discourse to the disciples. Gospel of John. The commandment was prefaced in John 13:33 by Jesus telling his remaining disciples, as little children, that he will be with them for only a short time, then will leave them.

Two similar statements also appear in chapter 15 of the Gospel of John:

1. John 15:12 - This is my commandment, that you love one another, even as I have loved you. 2. John 15:17 - These things I command you, that you may love one another.

Other New Testament references: A. Johannine writings - The Johannine writings include other, similar passages.

1. First Epistle of John: a. 1 John 3:11 - For this is the message which you heard from the beginning, that we should love one another b. 1 John 3:23 - And this is his commandment, that we should believe in the name of his Son Jesus Christ, and love one another, even as he gave us

commandment. c. 1 John 4:7 - let us love one another: for love is of God; d. 1 John 4:12 - No man hath beheld God at any time: if we love one another, God abides in us, and his love is perfected in us.

2. Second Epistle of John states: a. 2 John 5 - not as though I wrote to you a new commandment, but that which we had from the beginning, that we love one another.

B. Pauline letters - The Pauline Epistles also contain similar references. a. Romans 13:8: Owe no man anything, save to love one another: for he that loveth his neighbor hath fulfilled the law. b. 1 Thessalonians 4:9: ... for ye yourselves are taught of God to love one another. c. Ga 5:14 - since the whole Law is summarized in a single command: Love your neighbor as yourself.

C. The First Epistle of Peter has a similar statement: 1 Peter 1:22 - ... for you yourselves are taught of God to love one another.

“The "New Commandment", the Wycliffe Bible Commentary states, "was new in that the love was to be exercised toward others not because they belonged to the same nation, but because they belonged to Christ...and the love of Christ which the disciples had seen...would be a testimony to the world". “One of the novelties introduced by this commandment – perhaps justifying its designation as New – is that Jesus "introduces himself as a standard for love". The usual criterion had been "as you love yourself". However, the New Commandment goes beyond "as you love yourself" as found in the ethic of reciprocity and states "as I have loved you", using the Love of Christ for his disciples as the new model. The First Epistle of John reflects the theme of love being an imitation of Christ, with 1 John 4:19 stating: "We love, because he first loved us.”

The Article “Why a ‘New’ Commandment?” by Jack Mahoney SJ from http://www.thinkingfaith.org says:

http://www.thinkingfaith.org/

“After examining how Jesus understood and talked about the Ten Commandments, Jack Mahoney turns his attention to the ‘new’ commandment that Jesus gave to his disciples, which we find in John’s Gospel. What was new about what Jesus was asking with his instruction to ‘love one another ... as I have loved you’? “Of several explanations proposed for the strange structure, Raymond Brown adopts the comparatively simple one of postulating that it was edited twice by the evangelist and then reworked by another person in the Johannine community. One result is that sometimes two versions of the same unit are printed side by side in slightly different settings aimed at meeting different situations, a practice of doubling passages rather than preferring one with which we are familiar in the Pentateuch. Brown notes that ‘what is said in the Last Discourse in xiv 1-31 is largely said all over again in xvi 4-33’. And Perkins suggests that the discourse material ‘appears to have been expanded during the editing of the Gospel, and may well represent different situations in the later history of the Johannine community’. “Perkins observes that ‘the commandment fits awkwardly into this position, since what follows deals with the theme of Jesus’ departure’. But the location of the commandment appears deliberate here. The context of Jesus’s forthcoming departure seems to be the reason why he is here giving his apostles the command. The implication is not that their love for each other should be as great as that of Jesus for them all (i.e., to the measure with which I have loved you), but that, for this new situation when their Lord will have left them, it is appropriate that he gives them a new commandment: just as he has loved them while with them, likewise they are henceforth to stand in for Jesus in their love and care for one another. One of the purposes for which the Gospel of John seems to have been was written was to attempt to resolve painful divisions which existed within the Johannine community (as we see in the First Letter of John). The evangelist therefore may have Jesus here exhorting all his future disciples to mediate his continuing love to one another after he has gone, and so maintain the unity he will pray for earnestly. “This is the only passage in John’s Gospel (Jn 13:33-36) in which Jesus actually calls this the ‘new’ commandment that he is giving the apostles. In the second passage where Jesus commands his disciples to love one another ‘as I have loved you’ (Jn 15:12-17), he does not refer to this as a ‘new’ commandment. The later context is not the forthcoming departure of Jesus, but his giving his life for his disciples, and offering them this as an example of how completely they are to devote themselves to one another in the future (Jn 15:12-17): ‘This is my commandment, that you love one another as I have loved you. No one has greater love than this, to lay down one’s life for one’s friends…. I am giving you these commands so that you may love one another.’ “Why call it ‘new’? Various reasons are proposed to explain why Jesus issued a ‘new’ commandment to his followers. The simplest but least plausible reason is that he was just adding to the number of the Ten Commandments given to Israel by God through Moses. A more attractive, but still unlikely, reason was that in exhorting them to love one another he was doing little more than repeating the ‘Great Commandment’ that they love others as themselves, which we saw him propose in reply to the question about a priority among the Ten Commandments. However, the new commandment is not just that Jesus’s disciples are to love one another, but that they are to do so ‘as I have loved you’. This seems to be a major new qualification to Jesus’s moral teaching. It appears that the norm and the supreme example of Christian loving is to be the love which Jesus himself showed to, and for, his followers; and historically this will be expanded into the powerful spiritualities of the imitation of Christ and of the following of Christ. Perkins, therefore, explains that ‘this commandment is “new” because it is grounded not in the love commands of the Jewish tradition (e.g. Lev 19:19; 1QS 1:9-11) but in the self-offering of Jesus’. “This ‘new’ commandment, however, is sometimes considered to be surprisingly exclusive, and seems to differ from the Great Commandment in enjoining the disciples just to love each other, rather than to love all their neighbors. However, it is worth bearing in mind that Jesus’s Last Supper discourse in John’s Gospel sometimes looks

forward to the coming passion and death of Jesus, and at other times it seems to look back from after the Resurrection to Jesus’s having completed his task, so that, as C. H. Dodd once explained, ‘in a real sense it is the risen and glorified Christ who speaks’.*6+ This perhaps enables us to understand why the commandment to ‘love one another’ seems almost exclusive, as one to be observed only among the disciples, in contrast to the Great Commandment which enjoins that one should love of all one’s neighbors without exception. In this discourse, it is as if the risen Christ is addressing the community for which John was writing his gospel, and is instructing it on how to handle its problems and issues. Just as in any society, repeated legislation forbidding a particular piece of behavior indicates the prevalence of such behavior in that society. John in his gospel and his letters (as their author or their source) writes so repeatedly of the need for mutual love and unity among the disciples of Jesus, that it seems likely that these virtues were notably lacking in John’s Church, and that the Last Supper discourse is a plea from their risen Lord to remedy this sad situation. “Finally, a very attractive interpretation links the ‘new’ commandment with the new covenant. As Raymond Brown observes, the evangelist shows that in speaking of love as the new commandment, ‘he is thinking of this Last Supper scene in covenant terms’. “Jesus is thus the divinely appointed mediator, and indeed author, of the new covenant (Heb 12:24), and just as the Sinai covenant mediated through Moses contained the Ten Commandments as an integral part of God’s will, so here also the new covenant requires a new commandment as its basic law. The other contracting party, the new people of God, are now to love one another as Jesus has loved them. ‘The model of the disciples’ love is Jesus’ supreme act of love, his laying down his life’.*9+ This will be definitively enacted when the departed Jesus sends his Spirit to form the new covenant community, Christ’s Church. Then from the love that they show each other they will be recognizably distinct, and ‘everyone will know that you are my disciples’, as Jesus foretold (Jn 13:35).”

The article Christ's New Commandment from http://www.ucg.org says:

“Does this new commandment supersede the Ten Commandments and replace all other biblical laws? Jesus clearly answered this fundamental question when He said, "Do not think that I came to destroy the Law or the Prophets" (Matthew:5:17). “Yet many people who believe in Christ as their Savior also believe this new commandment frees them from any obligation to obey God's laws. “They misunderstand what Jesus said and meant. The Holy Scriptures, in the Old and New Testaments, teach that we should love each other (Leviticus:19:18). Jesus did not introduce love as a new principle. That was already in the Bible and a fundamental part of God's instruction to ancient Israel. “What, then, was new in Christ's "new commandment"? Notice His wording. He said we are to "love one another; as I have loved you ..." “What was new was His own example of love! The whole world has, in Jesus, a perfect model of the love of God in Christ's perfect example of loving obedience. Christ loved us so much that He sacrificed His own life for us. He Himself explained: "Greater love has no one than this, than to lay down one's life for his friends" (John:15:13).”

http://www.ucg.org/

6th SUNDAY OF EASTER Cycle C PEACE IN THE NEW JERUSALEM

“I will show you… the holy city Jerusalem coming down out of heaven from God” (Rev. 21:10) Gospel: Jn 14:23-29


I tell you most solemnly, we speak only about what we know and witness only to what we have seen and yet you people reject our evidence. e Everything has been entrusted to me by my Father; and no one knows the Son except the Father, just as no one knows the Father except the Son and those to whom the Son chooses to reveal him.j But when anyone does obey what he has said. God’s love comes to perfection in him.b ‘Listen to these ordinance, be true to them and observe them, and in return Yahweh your God will be true to the covenant and the kindness he promised your fathers solemnly (v. 12), He will love you and bless you and increase your numbers; he will bless the fruit of your body and the produce of your soil, your corn, your wine, your oil, the issue of your cattle, the young of your flock, in

Jn 3:11+ Jn 1:4,12,18 3:32,34 5:24,29 7:16,43 8:14,28,31 Is 54:4,10

Mt 11:27 Mt 4:3+; 16:17 Ws 9:17 Jn 1:18; 3:35+ 10:15 Ws 2:13 Jn 3:11+

1 Jn 2:5+

Jn 14:21,23 1 Jn 3:17

Dt 7:12-13

Ex 23:22-23 Ne 1:5 Lk 1:12 Jn 14:21,23 Ps 107:38 Ho 2:10

23 Jesus replied: “If anyone loves me he will keep my wordp, and my Father will love him, and we shall come to him and make our home with him.

Jn 14:23 – p - As the world does not: 8:37,43,47. Jn 3:11+ - e – Jesus does not speak on his own initiative, 7:17-18; he declares what he has seen ‘with the Father’, 1:18, 3:11, 8:38, cf. 8:24+; it is the Father’s words and teaching that he hands on to man, 3:34, 8:28, 12:49,50, 14:24, 17:8,14; he is himself the Word, 1:1,14. This Word is not idle: it calls all things from nothing, 1:1+, it calls the dead from the tomb, 11:43,44, 5:28-29; it gives life to the soul, 5:24, 6:63, 8:51; it confers the Spirit, the source of immortality, 1:33+; 20:22, and so makes men children of God, 10:35, 1:12. It is required only than man should have faith in the Word, 1:12, ;dwell’ in it, cf. 8:31, ‘keep’ it, 8:51,55, 12:47, 14:23, 15:20, 17:6, obey its command which is love, 13:34. Nevertheless, the Word is enigmatic, 2:20+, and difficult, cf. 6:60, 7:36; it makes its way only into humble hearts. Those who hear it, therefore, respond differently, 7:43, 10:19; some believe, 4:41, 7:40f,46, 8:30, others go away disappointed, 6:66, in spite of the ‘signs’, 2:11+; this same rejected Word will judge them at the last day, 12:48.

the land he swore to your fathers he would give you. Be like a father to orphans, and as good as a husband to widowsa (v. 10). Whoever holds her close will inherit honor, and wherever he walks the Lord will bless him. …so that Christ may live in your hearts through faith, and then, planted in love and built on love… Look, I am standing at the door, knocking. If one of you hears me calling and opens the door, I will come in to share his meal; side by side with me.

Si 4:10,14 Ex 22:21 Pr 3:35

Ep 3:17 Jn 14:23 Rm 7:22+

Rv 3:20 Jn 14:23 Lk 22:29-30

Mt 11:27 – j – V. 27 has a Johannine flavor: awareness of Christ’s divine sonship exists in the deepest stratum of the synoptic tradition as well as in Jn. 1 Jn 2:5a - b- Lit.’in him the love of God has been perfected (reached its goal)’ this refers more to God’s love fo us than to our love for him. Si 4:10 – a– ‘widows’ Hebr.; ‘their mothers’ Greek.

24 Those who do not love me do not keep my words. And my wordq is not my own: it is word of the one who sent me.

Jn 14:24 – q - ‘himself’ refers to God the Father who will glorify the Son of Man by taking him to himself in glory. Cf. 17:5,22,24.

25 “I have said this things to you while still with you;

…and when Jesus rose from the dead, his disciples remembered that he had said this, and they believed the scripture and the words he had said. At that time, his disciple did not understand this, but later, after, after Jesus had been glorified, they remembered that this had been written about him and that this was in fact how they had received him.

Jn 2:22 Jn 5:39+; 14:26+

Jn 12:16 Jn 14:26+ Mk 4:13+

26 But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything and remind you of all I have said to you. r

Jn. 14:26 – r – In place of the departed Christ, the faithful will have the Spirit, 14:16, 17; 16:7, cf. 1:33+. He is the ‘parakletos’ who intercedes with the Father, cf. 1 Jn. 2:1, and whose voice is heard in human courts, 15:26,27, cf. LK. 12:11p., Mt. 10:19-20p. Ac. 5:32. He is the Spirit of truth, leading men to the very fullness of truth, 16:33, teaching them to understand the mystery of Christ – fulfillment of the scriptures, 5:39+, the

Jesus answered and said to him, “At the moment you do not understand what I am doing, but later you will understand. That Spirit of truthj whom the world can never receive since it neither sees nor knows him; but you know him, because he is with you, he is in you.k When the Advocate comes, whom I shall send to you from the Father, the Spirit of truth who issues fromg the Father, he will be my witness. Still, I must tell you the truth: it is for your own good that I am going because unless I go, the Advocate will not come to you;but if I go, I will send him to you (v. 7). But when the Spirit of truth comes he will lead you to the complete truth, since he will not be speaking as from himself but will say what he hears, and will say only what he has learnt; and he will tell you of the things to come.e (v.13).He will glorify me, since all he tells you will be taken from what is mine. (v.14). Everything the Father has is mine; that is why I said: All he tell you will be taken from what is mine.f (v.15). Till this moment they failedto understand the teaching of

Jn 13:7

Jn 12:46+

Jn 14:17 Jn 14:26+ Jn 1:10+ 1 Jn 4:6 2 Jn 1-2

Jn 15:26 Jn 12:46+ Mt 10:19-20 Ac 5:32 1 Jn 1:2

Jn 16:7,13-15 Jn 1:33+; 14:26 Jn 17:10

Jn 20:9 Jn 5:39+; 14:26+

meaning of his words, 2:19+, of his actions, and his ‘signs’, 14:26, 16:13, 1 Jn. 2:20f,27, all hitherto obscure to the disciples, 2:22, 12:16, 13:7, 20:9. In this way the Spirit is to bear witness to Christ, 15:26, 1 Jn. 5:6,7, and shame the unbelieving world, 16:8-11. Jn 14:17 - j–He who reveals and inspires the true worship of God, 4:23f, as opposed to the prince of this world who is ‘the father of lies’, 8:44; 1 Jn 4:3f. k–Var. ‘he will be in you’. Jn 15:26 – g– The sending of the Spirit into the world rather than the eternal ‘proceeding’ from the Father within the Trinity.

Jn 16:13 – e–The new order of that things that is to result from Christ’s death and resurrection. f - By revealing the hidden depth of the mystery of Jesus, the Spirit makes his glory known. Jesus, in his turn, manifests the glory of the Father, 17:4, from whom comes everything he possesses, 3:35; 5:22,26; 13:3; 17:2. The Father is the source of the revelation communicated by the Son and brought to completion by the Spirit who in his way glorifies both Son and Father. There are not three revelations but one. Jn 20:9 –

scripture,cthat he must rise from the dead. This arethe very things that God has revealed to us through the Spirit, for the Spirit reachesthe depth of everything, even the depths of God. This mystery that has now been revealed through the Spirit to his holy apostles and prophetsc was unknown to anyone in past generations, But you have been anointedi by the Holy One, and have all received the knowledge.j(v. 20). But you have not lost the anointing that he gave you, and you do not need anyone to teach you;n the anointing he gave teaches you everything; you are anointed with truth, not with a lie, and as he had taught you, you must stay in him (v. 27).

1 Co 2:10 Dn 2:28 Jn 14:26+ 2 Co 13:13+

Ep 3:5 1 Co 7:40 2 Co 11:5f

1 Jn 2:20,27

c – Cf. Ps 16:8-11; 2:7; Ac 2:24-31; 13:32-37; 1 Co 15:4. Ep 3:5- c - The NT prophets, cf. 2:20+. The OT prophets had only an obscure and imperfect knowledge of the mystery of the Messiah, cf 1 P 1:10-12; Mk 13:17. 1 Jn 2:20, 27 - - i - In the OT, the chrism that was to anoint the messiah (the ‘anointed’’) was identified, Is 11:2; 61:1, with the (holy) Spirit or Breath of Yahweh. Christians share in this anointing that teachers them the true gnosis or knowledge. j -var. ‘you know all things’. n - Christians are taught by the apostles, 1:3,5; 2:7,24m, but merely hearing what is said is not enough, the message must penetrate them and this it cannot do except through the grace of the Holy Spirit, cf. 2:20+.

So far we have seen that, through our Lord Jesus Christ by faith,we are judged righteous andat peace with God. For he is the peace between us, and has made the two into one and broken down the barrier which used to keep them apart,l actually destroying in his own person the hostility (v. 14).Caused by the rules and decrees of the Law. m This was

Rm 5:1 Jn 14:27 Ep 3:12

Ep 2:14-18 Is 9:5 Ga 3:28+

Col 2:14+ Col 3:14-15

27 Peaces I bequeath to you, my own peace I give you, a peace the world cannot give, this is my gift to you. Do not let your hearts be troubled or afraid.

Jn 14:27 - s - The customary Jewish greeting and farewell, cf. Lk. 10:5p; it means soundness of body but came to be used of the perfect happiness and the deliverance which the Messiah would bring. All this Jesus gives. Ep. 2:14 - l - The wall separating the court of the Jews from the court of the pagans in the Temple, cf. Ac. 21:28f.

to create one single New Man n in himself out of the two of them and by restoring peace… (v. 15). Through the cross, to unite them both in single Bodyo and reconcile them with God. I his own person he killed the hostility (v. 16). Later, he camep to bring the good news of peace, peace to you who were far away and peace to those who were near at hand (v. 17). Through him, both of us have in the one Spiritq our way to come to the Father (v. 18). May the Lord of peace himself give you peace all time and in every way.d The Lord be with all of you.

Is 57:19 Zc 9:10 Ep 4:4 Ep 3:12 2 Co 13:13

2 Th. 3:16 Jh 14:27 1 Th 5:23

m- The Mosaic Law gave the Jews a privileged status and separated them from pagans. Jesus abolished this Law by fulfilling it once for all on the cross, Col. 2:14+. n – This new man is the prototype of the new humanity that God recreated (2Co. 5:17+) in the person of Christ, the second Adam (1 Co. 15:45) after killing the sinfully corrupt race of the first Adam in the crucifixion (Rm. 5:12f, 8:3, 1 Co. 15:21). This New Adam has been created in the goodness and holiness of the truth, 4:24, and he is unique because in him the boundaries between any one group and the rest of the human race all disappear, Col. 3:10f, Ga. 3:27f). o – This ‘single Body’ is both the physical body of Jesus that was executed by crucifixion, Col 1:22+, and the Church or ‘mystical’ body of Christ in which, once they were reconciled, all the parts function in their own place, 1 Co 12:12+. p - Through the apostles who in his name preached the Good News of salvation and peace. q - The one spirit that gives life to the single body (of Christ who is one with his Church) is the Holy Spirit who has changed the form of the body now it has risen, and by doing so has come down on each of the parts of which it is made up. The Trinitarian structure of this section is repeated in v. 22. 2 Th. 3:16 -

d– We do not know what Paul refers to when he talks about a cause that delays the parousia of Christ. All he says if that it is something, v.6, or someone, v.7, that can ‘delay’ it. This person or power blocks the coming of Christ by preventing manifestation of the Messiah’s enemy who must precede the coming of the Messiah himself.

Jesus replied: “Even if it is truethat I am testifying on my own behalf, but my testimony is still valid, because I know where I came from and where I am going;but you do not know where I come from or where I am goinge.

Jn 8:14 Jn 3:11+; 5:31 Jn 14:28

28 You heard me say: ‘I am going away, and shall return.’ If you loved me you would have been glad to know that I am going to the Father, for the Father is greater than I.t

Jn 14:28 - t– Through the Son is the Father’s equal, 10:30+; 8:24+, his glory is for the moment veiled, 1:14+; his return to the Father will reveal it again. 17:5+. Cf. Ph 2:6-9; Heb 1:3. Jn 8:14 – e–It is enough for the Son to be his own witness since he alone knows the mystery of his heavenly origin, cf. Mt 11:27p.

I tellyou now before it happens, so that when it does happen you may believe that I am Hem. But I have told you all this, so that when the time for it comes you may remember that I told you.

Jn 13:19 Jn 14:29; 16:4 Jn 8:24+

Jn 16:4 Jn 13:19; 14:29 Mk 13:23

29 I have told you thisnow before it happens, so that when it does happen you may believe.

Jn 13:19 – m- Because it demonstrates Christ’s superhuman knowledge and fulfills the scripture, Judas’ betrayal and Christ’s death will confirm the disciples’ faith.

First Reading: Ac 15:1-2, 22-29


It was not fourteen yearsa had passed that I went up to Jerusalem again. I went with Barnabas and took Titus with me (v. 1). I went there as a result of a revelation, and I privately I laid before the leading men the Good Newsas I proclaim itamong the pagans; I did so for fear the course I was adopting or had already would not be allowed b (v. 2). And what happened? Even though Titus who had come with me is a Greek, he was not obliged to be circumcised.c (v. 3).The question came up only because of some who do not really belong to the brotherhood have furtively crept in to spy on the liberty we enjoy in Christ Jesus, and want to reduce us all to slavery (v. 4). I was so determined to safeguard for you the true meaning of the Good News that I refused even out of deference to yield to such people for one moment d(v. 5)As a result, these people who are acknowledge leaders – not that their importance matters to me, since God has no favorites – these leaders, as I say, had nothing to add to the Good News as I preached it. e(v. 6).On the contrary, they recognized that I had been commissioned topreach it to the uncircumcised, just as Peter to the circumcised (v. 7). The same person whose action made Peter the apostle of

Ga 2:1-9 Ac 11:30+; 15:1 Ac 4:16+ 2 Co 2:13+ Ph 3:16 Rm 6:15+ Dt 10:17+ Ac 10:34 Ac 15:3f,12 Rm 15:17-19 1 Tm 2:7

Controversy at Antioch Ga 2:1- 9 – a - Reckoning from the last meeting with Peter or else, preferably, from Paul’s conversion. It is possible that the ‘three years’ of 1:18 and the ‘fourteen’ of 2:1 are no more the one-and-a-half and twelve-and-a-half respectively, since it was customary to court even the last few days or the first days of a year as a whole year. b – Lit ‘for fear I was running or had run to no purpose’. Paul is not having second thoughts about the truth of his gospel, he is concerned that when new churches are founded they should keep in touch with the mother church; this is why he felt the collection for the poor’ in Jerusalem to be important, cf. 1 Co 16:1+:see v.10. c–Paul insisted that Timothy be circumcised since his mother was a Jewess. Ac 16:3, cf. 1 Co 9:20; a Jew being defined as one whose mother is Jewish. d–Lit, ‘we did not yield’ . . . ‘By omitting ‘not’ the Old Latin version makes Paul admit that he gave way for a moment. Om, ‘out of deference’. e– Lit, ‘laid down nothing more for me’, cf. v.2. f– ‘James, Cephas and John’; var. ‘James, Peter and John’, or ‘James and John’. g.- This distinction is not racial but geographical: ‘the circumcised’ (lit. ‘the circumsion’) refers primarily to the Jews in

‘the circumcised had give men a similar mission to the pagans (v. 8).So, James,Cephas and John,fthesepillars, these pillars, shook hands Barnabas and me as a sign of partnership; we were to go to the pagans and they to the circumcisedg(v.9).

Ga 1:19+ Ac 12:17+ Ep 3:8 Rev 3:12 1 Co 16:1+

Palestine, and when Paul went among the gentiles the resident Jews were his first concern, Ac 12:5+.

…and they have heard that you instruct all Jews living among the pagans to break away from Moses,h authorizing them not to circumcise their children or to follow customary practices (v. 21). The pagans who have become believers, as we wrote them when we told them our decisions,must abstain from things sacrificed to idols, from blood, from the meat of strangled animals, and from fornicationl (v. 25)”

Ac 21:21,25 Ac 6:11,14; 15:1; 28:17 Mk 7:1-13 Jn 15:19f,28f Ac 15:1+

1 aThen some men came down from Judeab and taught the brothers. “Unless you have yourselves circumcised in the tradition of Moses, you cannot be saved.”

Ac 15:1 – a – The events of this chapter raise several difficulties: 1. Vv. 5-7a repeat vv. 1-2a as if the author, having two different accounts of how the controversy started, decided to give both as they stood. 2. V.6 gives the impresio9n that the community leaders held a private meeting, but vv. 12, 22, suggest the debate took place before the whole Christian assembly. 3. The meeting issues a decree about how Christian converts from paganism must observe purity rites, and it entrusts this decree to Paul, vv. 22f; later, however ( in 21:25), James seems to assume that Paul was then being informed of this decree for the first time. Paul himself does not speak of the decree either in Ga 2:6 (speaking of the Jerusalem meeting) or in 1 Co 8-10; Rm 14 (discussing similar problems); 4. Through the decree of Ac 15:29 was primarily intended for the churches of Syria and Cilicia, 15:23, Luke has nothing to say about Paul publishing it when he traveled through those provinces, 15:41. Luke does not mention it when speaking about Lycaonia, 16:4, but the terms of 15:19-21; 21:15 suggests that the decree

was for all regions. All these difficulties may be explained by supposing that Luke has combined two distinct controversies and their varying solutions (Paul distinguishes them more clearly in Ga 2). One controversy was about the obligation of convert pagans to observe the Law, and Peter and Paul both took part, cf., Ga 2:1-10; the other controversy, which took place later, was about the social relations between the groups of Christian converts, hose from Judaism and those from paganism, cf. Ga 2:11-14. In this James, in Peter’s absence, took the leading part. Any contact with pagans involved impurity for Jews; cf. Ac 15:20+. b – In Ga 2:12, there are several of them and they came from James. Ac 21:25 – h - Paul’s doctrine of faith as the one source of justification, cf. Rm 1:16+; 3:22+, did indeed lead to this, since it meant that the Mosaic Law no longer gave the Jews superiority over the gentile. But Paul’s purpose in expounding this principle was to leave converts from paganism free of Jewish observance, cf. Ga. 2:11f, not to dissuade devout Jews from it. i–Western Text ‘Of the pagans who have become believers they have nothing to say to you. For our part, we have sent our decisions, namely that they have no observance to practice but that of abstaining

from things sacrificed to idols, from blood, and from fornication.

2 This led to disagreements, and after Paul and Barnabas had had a long argument with these men, it was arranged that Paul and Barnabas and others of the churchc should go up to Jerusalem and discuss the problem with the apostlesd and elders.

Ac 15:2 - c –Ga 2:1-3 mentions Titus who had pagan blood. d – The apostles, who are not mentioned either in 11:30 or in 2:18, are grouped here with the elders, cf. Ga 2:2-9, where Peter and John are grouped with James, ‘brother of the Lord’, as authorities in the Jerusalem church.

Before Paul left, he chose Silas to accompany him and was commended by the brothers to the grace of God.aa

From Paul, Silvanus, and Timothy, to the Church inThessalonika which is in God the Father and the Lord Jesus Christ: wishing you grace and peacea(v. 1) Wealwaysmention you in our prayers and thankGod for you all (v. 2) and constantly remember before our God and Father how you have shown your faith in action, worked for love and perseveredthroughhope,in our Lord Jesus Christ (v. 3). Weknow, brothers, that God loves you,and that you have been chosen (v. 4),because we brought the Good Newsbto you, it came to you not only as words, but as power and as the Holy Spirit and as utter conviction. And you observed the sort of life we livedwhen we were with you, which was

Ac 15:40 Ac 15:22+; 13:3

1 Th 1 Rm 1:1+ 2 Th 1:1-4 Ac 15:22+; 16:1 Ph 1:3 1 Th 5:8 1 Co 13:13+ Rv 2:2 2 Th 2:13 Ac 20:18 1 Co 2:4 2 Co 12:12 Ac 1:8+

22 Then the apostles and elders decided to choose delegates to send to Antioch with Paul and Barnabas. The whole church concurred with this. They chose Judas, known as Barsabbas,w and Silas,x both leading men in the brotherhood.

Ac 15:22– w– Not mentioned either elsewhere, cf. 1:23. x– Silas, missionary companion of Paul, 15:40-18:5, is the same as the Silvanus mentioned in 1 Th 1:1; 2 Th 1:1; 2 Co 1:19; 1 P 5:12. Ac 15:40 – aa–Var. ‘the grace of the Lord’. 1 Th 1:1 – a – Add ‘from God our Father and the Lord Jesus Christ’, cf. 2 Th 1:2. b – Var. ‘the Good News of God’, or ‘of our God’. c – Lit. ‘wrath’. Vv. 9-10 seem to give an extremely condensed summary of Paul’s characteristic ‘proclamation’. The two main elements of the Good News as preached by Paul were: his emphasis on monotheism, and the prominence he gives to the return of the risen Lord, cf. Rm 1:1-4, 20f; 1 Co 1:18,21; Ga 1:3f; 3:1; Ac 14:15-17; 17:21-31,

for your instruction (v. 5),and you were led to become imitators of us, and of the Lord;and it was with joy from the holy Spirit that you tock to the gospel, in spite of the great opposition all round you, (v. 6). This has made you a great example to all believers in Macedonia and Achaia (v.7) since it was from you that the word of the Lord started to spread – and not only throughout Macedonia and Achaia, for the news of your faith in God has spread everywhere. We do not need to tell people about it (v.8):other tell uswestartedthe work among you, how you broke withidolatrywhen you were converted to God and became servants of the real, living God (v. 9);and how you are now awaiting for Jesus,his Son, , whom he raised from the dead, to come from heavento save us from the retribution which is coming (v. 10). c From Paul, Silvanus, and Timothy to the Church inThessalonika which is in God our Father and the Lord Jesus Christ. I write thesefewwordstoyou through Silvanus, whois a faithful brother I know I can trust, to encourage you never to let go this true grace of God to which I bear witness.

Ac 17:1-9 2 Th 3:7+ 1 Th 3:3 Rm 14:17 Ga 5:22 Rm 1:8 Ac 3:19+ Ga 4:8 1 Th 2:19-20; 4:16-17; 5:9 Mt 3:7+ Rm 2:5f; 5:9

2 Th 1:1 1 Th 1:1 Ac 15:22+; 16:1+

1 P 5:12

Ac 15:22+

etc. 1 Th 1:10 - c– Var. ‘called you’.

As they visited one town after another, they passed on the decisions reached by

Ac 16:4 Ac 15:23-29

23 And gave them this letter to take with them: “The apostles and elders, your brothers, send

the apostles and elders in Jerusalem, with instructions to respect them.

greetings to the brothers of pagan birth in Antioch, Syria, and Cilicia.

aThensome men came down from

Judaeaband taught the brothers, ‘Unless

you have yourself circumcised in the tradition of Moses you cannot be saved’ His custom had been to eat with the pagansi but after certain friends of James arrived he stopped doing this and kept away from them altogether for fear of the group that insisted on circumcision.

Ac 15:1 Ga 2:1-9 Ac 21:21.25

Ga 2:12 Ac 10:1,28; 15:24

24 We have heard that some of our members have disturbed you with their demands and have unsettled your minds. They acted without any authority from us.

Ac 15:1 = a&b– (See verse 1) Ga 2:12 – i– Converts from paganism, so also in v. 14, as opposed to the ‘circumcised’ who are converted Jews.

25 and so we have unanimously decided to elect delegates and to send them to you with Barnabas and Paul, men we highly respect.

26 who have dedicated their lives to the name of our Lord Jesus Christ.

The Lord replied, “You must go all the same because this man is my chosen instrument to bring my name before pagans, pagan kings and before the people of Israel (v 15);h I myself will show him how much he himself must suffer for my name (v. 16).”

Ac 9:15-16 Ac 22:21 Rm 1:8 1 Co 9:16-17

27 Accordingly we are sending Judas and Silas who will confirm by word of mouth what we have written in this letter:

Ac 9:15 – e - Whatever is done to the disciples for the sake of the name of Jesus is done to Jesus himself, Mt 10:40+. h – Cf Jr 1:10. Paul’s mission is ‘to all men’, Ac 22:15, to the pagan nations, 26:17; this agrees with what Paul himself writes in Ga 1:16, cf Rm 1:5; 11:13; 15:16-18; Ga 2:2,8,9; Ep 3:8; Col 1:27; 1 Tm 2:7. On the ‘kings’, cf. Ac 26:2+.

But you will receive power when the Holy Spirit comes upon you,i and then you will be my witnessesjnot only in Jerusalem but throughout Judea and Samaria, and indeed to the ends of the earth’.k

Ac 1:8+ Is 43:10 Mt 28:19 =Lk 24:47-48

28 ‘It has been decided by the Holy Spirit and by ourselves not to saddle you with any burden beyond these essentials.

Ac 1:8 - i – The Holy Spirit is a favorite theme of Luke (Lk 4:1+); he talks mostly about the Holy Spirit as a Power, Lk 1:35; 24:49;Ac 1:8;10:38; Rm 15:13,19; 1 Co 2:4,5; 1 Th 1:5; Heb 2:4, sent from God by Christ, Ac 2:38,




We are witnesses to this, we and the holy Spirit whom God has given to those who obey him.’

Ac 5:32

Is 43:10 Mt 28:19 =Lk 24:47-48

to broadcast the Good News. 1. The Spirit gives the charismata, 1 Co 12:4f, that guarantee the message; the gift of tongues, Ac 2:4+, of miracles, 10:38, of prophecy, 11:27+; 20:23; 21:11, of wisdom, 6:3,5,10:2, the Spirit fives strength to proclaim Jesus as Messiah in spite of persecution 4:8,31; 5:32; 6:10;cf. Ph 1;19 and to bear witness to him, Mt. 10;20p; Jn 15:26; Ac 1:8; 2 Tm 1:7f,cf. following note; 3. The Spirit guides the Church in her major decisions: the admission of pagans, Ac 8:29,40; 10:19,44-47; 11;12-16; 15:8, without obligation to observe the Law, 15:28; Paul’s mission to the pagan worlds, 13:2f; 16:6-7; 19:1 (Western Text) cf. Mt. 3:16+,Ac also mentions the Spirit as received in baptism and forgiving sins, 2:38, cf. Rm 5:5+. j – The primary functions of the apostles is to bear witness: not only to Christ’s resurrection, Lk. 24:48, Ac 2:32, 3:15, 4:33, 3:32, 24:48,13;31, 22:15, but also to the whole of is public life, Lk 1:21, Jn 15:27, Ac. 1:22, 10:39f. k- nothing can limit the apostolic mission.

The pagans who have become believers, as we wrote them when we told them our decisions, must abstain from things sacrificed to idols, from blood, from the meat of strangled animals, and from fornicationl (v. 25)

Ac 21:25 Jn 15:19f,28f Ac 15:1+

29 You are to abstain from food sacrificed to idols, from blood, from meat of strangled animals, and from fornication. Avoid these, and you will do what is right.y Farewell.’”

Ac 15:29 – y– Western Text adds ‘under the guide of the Holy Spirit’. Ac 21:25 – l – Western Text ‘Of the pagans who have become believers they have nothing to say to you. For our part, we have sent our decisions, namely that they have no

observance to practice but that of abstaining from things sacrificed to idols, from blood, and from fornification.’

Second Reading: Rv 21:10-14, 22-23


In a divine vision he took me away to the land of Israel,candput me down on a very high mountain,onthe south of which there seemed to bebuiltacity.d He lived there in tents while he looked forward to the city founded, designed and built by God. I saw the holy city, and the new Jerusalem, coming down from God out of the heaven, as beautiful as a bride all dressed for her husbandd

Ezk 40:2 Ezk 1:1-3 Ezk 37:1 ↗Rv 21:10

Heb 11:10

Heb 13:14 Rv 21:10-22

Rv 21:2

10 In the spirit he took me to the top of an enormous mountain and showed me Jerusalem, the holy city, coming down from God out of heaven.j

Rev 21:20 – j– This is Jerusalem on earth during the last or messianic days since the pagan nations have not yet been destroyed, 21:24, and have a chance of conversion, 22:2; but it foreshadows the heavenly the heavenly Jerusalem that develops from it. The details of the description are most from Ezk 40-47. Ezk 40:2 – c–‘took me… Israel’ Greek. d - Jerusalem evidently, through a Jerusalem expanded and idealized. Rv 21:2 - d - The new and joyful wedding of Jerusalem and her God has taken place, cf. Is 65:18; 61:10; 62:4-6; the Exodus ideal has at last been achieved, cf. Ho 2:16+.

Arise, shine out, for your light has come, the glory of Yahweh is rising on you, (v. 1) though night still covers the earth and darkness the peoples. Above you Yahweh now rises and above you his glory appears.(v. 2).

Is 60:1-2 Is 2:5 Tb 13:11 Ps 102:16 Ba 4:24 Ep 5:14 Is 9:1+ Ex 24:16

11 It had all the radiant glory of God and glittered like some precious jewel, diamond, crystal clear.

12 The walls of it were of a great height, with twelve gates; at each of the twelve gates there was an angel and over the gates were written the names of the twelve tribes of Israel.

13 On the east there were three gates on the north three gates, on the south three gates, and on the west three gates.

You are part of a building that has the apostles and prophets,sfor its foundations, and with Christ Jesus himself foritsmaincornerstone.

Ep 2:20 Ac 9:13+ Is 28:16 Rm 15:20 1 Co 3:19f 2 Co 6:16

14 The city walls stood on twelve foundation stones, each one of which bore the names of one of the twelve apostles of the Lamb.

Ep 2:20 – s–The N.T. prophets, cf. 3:5; 4:11; Ac 11:27+, together with the apostles, are the witnesses to whom the divine plan was first revealed and who were the first to preach the Good News, cf. Lk 11:49; Mt 23:34; 10:41. This is why the Church as well as being founded on them.

22 I saw there was no temple in the city,m since the Lord God Almighty and the Lamb were themselves temple.

Rev 21:22 – m– The destruction of Jerusalem Temple symbolizes the end of the old covenant; there is now a new Temple, the Body of Christ, cf. Jh 2:19-21.

Arise, shine out, for your light has come, the glory of Yahweh is rising on you, (v. 1) though night still covers the earth and darkness the peoples. Above you Yahweh now rises and above you his glory appears. (v. 2).No more will the sun give you daylight, nor moonlight shine on you; but Yahweh will be your everlasting light, your God will be your splendor (v. 19) your sun will set no more nor your moon wane, but Yahweh will be your everlasting light, and your days of mourning will be ended (v. 20). And we,withour unveiledd face reflecting like mirrors e the brightness of the Lord,f all growbrighterand brighter as we are turned into the imagegthat we reflect; this is the work of the Lord who is Spirit.

Is 60:1-2, 19-20 Is 2:5 Tb 13:11 Ps 102:16 Ba 4:24 Ep 5:14 Is 9:1+ Ex 24:16 ↗Rv 21:23; 22:5 Ps 62:7 Ws 7:10

2 Co 3:18 2 Co 4:6+ Rm 8:29+ 1 Co 11:5+ 2 P 1:4

23 and the city did not need the sun or the moon for light, since it was lit by the radiant glory of God, and the Lamb was a lighted torch for it.

2 Co 3:18 – d– As that of Moses had been. e – Or ‘contemplating’ f –The ‘brightness of the Lord’ is glory of Jesus, being ‘the glory on the face of Christ’, 4:6. g – The contemplation of God in Christ gives the Christian a likeness to God, Rm 8:29+, cf. 1 Jn 3:2.

1 Jn 3:2 Rv 21:23

.

Homily for the 6th Sunday of Easter (Cycle C)

Based on Jn 14:23-29 (Gospel), Ac 15:1-2, 22-29 (First Reading) and (Second Reading)


PEACE IN THE NEW JERUSALEM “I will show you… the holy city Jerusalem coming down out of heaven from God” (Rev. 21:10)

The gospel narrative for this 6th Sunday of Easter (Cycle C) is taken from Jn 14:23-29. Verses 23, 24 and 25 says: Jesus replied: “If anyone loves me he will keep my wordp, and

my Father will love him, and we shall come to him and make our home with him. Those who do not love me do not keep my words. And my wordq is not my own: it is word

of the one who sent me. “I have said this things to you while still with you; Footnote p -says “As the world does not: 8:37,43,47.”; and Footnote q says “‘himself’ refers to

God the Father who will glorify the Son of Man by taking him to himself in glory. Cf. 17:5,22,24.”

Parallel texts for verse 23 are: 1. Jn 3:11 - I tell you most solemnly, we speak only about what we know and witness only to what we have seen and yet you people reject our evidencee. Footnote e says

“Jesus does not speak on his own initiative, 7:17-18; he declares what he has seen ‘with the Father’, 1:18, 3:11, 8:38, cf. 8:24+; it is the Father’s words and teaching that he hands on to man, 3:34, 8:28, 12:49,50, 14:24, 17:8,14; he is himself the Word, 1:1,14. This Word is not idle: it calls all things from nothing, 1:1+, it calls the dead from the tomb, 11:43,44, 5:28-29; it gives life to the soul, 5:24, 6:63, 8:51; it confers the Spirit, the source of immortality, 1:33+; 20:22, and so makes men children of God, 10:35, 1:12. It is required only than man should have faith in the Word, 1:12, ;dwell’ in it, cf. 8:31, ‘keep’ it, 8:51,55, 12:47, 14:23, 15:20, 17:6, obey its command which is love, 13:34. Nevertheless, the Word is enigmatic, 2:20+, and difficult, cf. 6:60, 7:36; it makes its way only into humble hearts. Those who hear it, therefore, respond differently, 7:43, 10:19; some believe, 4:41, 7:40f,46, 8:30, others go away disappointed, 6:66, in spite of the ‘signs’, 2:11+; this same rejected Word will judge them at the last day, 12:48.”

2. Mt 11:27 - Everything has been entrusted to me by my Father; an no one knows the Son except the Father, just as no one knows the Father except the Son and those to whom the Son chooses to reveal him.j Footnote j –says “V. 27 has a Johannine flavor: awareness of Christ’s divine sonship exists in the deepest stratum of the synoptic tradition as well as in Jn”.

3. 1 Jn 2:5 - But when anyone does obey what he has said. God’s love comes to perfection in him.b Footnote b says: “Lit.’in him the love of God has been perfected (reached its goal)’ this refers more to God’s love fo us than to our love for him.”

4. Dt 7:12-13 - ‘Listen to these ordinance, be true to them and observe them, and in return Yahweh your God will be true to the covenant and the kindness he promised your fathers solemnly (v. 12), He will love you and bless you and increase your numbers; he will bless the fruit of your body and the produce of your soil, your corn, your wine, your oil, the issue of your cattle, the young of your flock, in the land he swore to your fathers he would give you.

5. Si 4:10,14 - Be like a father to orphans, and as good as a husband to widowsa (v. 10). Whoever holds her close will inherit honor, and wherever he walks the Lord will bless him. Footnote a says ‘widows’ Hebr.; ‘their mothers’ Greek.

6. Ep 3:17…so that Christ may live in your hearts through faith, and then, planted in love and built on love… 7. Rv 3:20 - Look, I am standing at the door, knocking. If one of you hears me calling and opens the door, I will come in to share his meal; side by side with me

Verse 26 says: But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything and remind you of all I have said to your. Footnote r says

“In place of the departed Christ, the faithful will have the Spirit, 14:16, 17; 16:7, cf. 1:33+. He is the ‘parakletos’ who intercedes with the Father, cf. 1 Jn. 2:1, and whose voice is

heard in human courts, 15:26,27, cf. LK. 12:11p., Mt. 10:19-20p. Ac. 5:32. He is the Spirit of truth, leading men to the very fullness of truth, 16:33, teaching them to understand

the mystery of Christ – fulfillment of the scriptures, 5:39+, the meaning of his words, 2:19+, of his actions, and his ‘signs’, 14:26, 16:13, 1 Jn. 2:20f,27, all hitherto obscure to the

disciples, 2:22, 12:16, 13:7, 20:9. In this way the Spirit is to bear witness to Christ, 15:26, 1 Jn. 5:6,7, and shame the unbelieving world, 16:8-11.”

Parallel texts are:

1. Jn 2:22…and when Jesus rose from the dead, his disciples remembered that he had said this, and they believed the scripture and the words he had said. 2. Jn 12:16 - At that time, his disciple did not understand this, but later, after, after Jesus had been glorified, they remembered that this had been written about him and that

this was in fact how they had received him. 3. Jn 13:7 - Jesus answered and said to him, “At the moment you do not understand what I am doing, but later you will understand. 4. Jn 14:17 - That Spirit of truthj whom the world can never receive since it neither sees nor knows him; but you know him, because he is with you, he is in you.k Footnote j

says “He who reveals and inspires the true worship of God, 4:23f, as opposed to the prince of this world who is ‘the father of lies’, 8:44; 1 Jn 4:3f.”; and Footnote k says “Var. ‘he will be in you’.”

5. Jn 15:26 - When the Advocate comes, whom I shall send to you from the Father, the Spirit of truth who issues fromg the Father, he will be my witness. Footnote g says “The sending of the Spirit into the world rather than the eternal ‘proceeding’ from the Father within the Trinity.”

6. Jn 16:7,13-15 - Still, I must tell you the truth: it is for your own good that I am going because unless I go, the Advocate will not come to you; but if I go, I will send him to you (v. 7). But when the Spirit of truth comes he will lead you to the complete truth, since he will not be speaking as from himself but will say what he hears, and will say only what he has learnt; and he will tell you of the things to come.e (v.13).He will glorify me, since all he tells you will be taken from what is mine (v.14). Everything the Father has is mine; that is why I said: All he tell you will be taken from what is mine.f (v.15). Footnote e–says “The new order of that things that is to result from Christ’s death and resurrection; and Footnote f says “By revealing the hidden depth of the mystery of Jesus, the Spirit makes his glory known. Jesus, in his turn, manifests the glory of the Father, 17:4, from whom comes everything he possesses, 3:35; 5:22,26; 13:3; 17:2. The Father is the source of the revelation communicated by the Son and brought to completion by the Spirit who in his way glorifies both Son and Father. There are not three revelations but one.”

7. Jn 20:9 - Till this moment they failed to understand the teaching of scripture,c that he must rise from the dead. Footnote c says “Cf. Ps 16:8-11; 2:7; Ac 2:24-31; 13:32-37; 1 Co 15:4.”

8. 1 Co 2:10 - This are the very things that God has revealed to us through the Spirit, for the Spirit reaches the depth of everything, even the depths of God. 9. Ep 3:5 - This mystery that has now been revealed through the Spirit to his holy apostles and prophetsc was unknown to anyone in past generations. Footnote c says “The

NT prophets, cf. 2:20+. The OT prophets had only an obscure and imperfect knowledge of the mystery of the Messiah, cf 1 P 1:10-12; Mk 13:17.” 10. 1 Jn 2:20,27 - But you have been anointedi by the Holy One, and have all received the knowledge.j (v. 20). But you have not lost the anointing that he gave you, and you

do not need anyone to teach you;n the anointing he gave teaches you everything; you are anointed with truth, not with a lie, and as he had taught you, you must stay in him (v. 27) Footnote i says “In the OT, the chrism that was to anoint the messiah (the ‘anointed’’) was identified, Is 11:2; 61:1, with the (holy) Spirit or Breath of Yahweh. Christians share in this anointing that teachers them the true gnosis or knowledge.“; Footnote j says “var. ‘you know all things’.’ and Footnote n says “Christians are taught

by the apostles, 1:3,5; 2:7,24m, but merely hearing what is said is not enough, the message must penetrate them and this it cannot do except through the grace of the Holy Spirit, cf. 2:20+.”

Verse 27 says: Peaces I bequeath to you, my own peace I give you, a peace the world cannot give, this is my gift to you. Do not let your hearts be troubled or afraid. Footnote s says “The customary Jewish greeting and farewell, cf. Lk. 10:5p; it means soundness of body but came to be used of the perfect happiness and the deliverance which the Messiah would bring. All this Jesus gives.” Parallel texts are:

1. Rm 5:1 - So far we have seen that, through our Lord Jesus Christ by faith, we are judged righteous and at peace with God. 2. Ep 2:14-18 - For he is the peace between us, and has made the two into one and broken down the barrier which used to keep them apart ,l actually destroying in his own

person the hostility (v. 14).Caused by the rules and decrees of the Law. m This was to create one single New Man n in himself out of the two of them and by restoring peace… (v. 15). Through the cross, to unite them both in single Bodyo and reconcile them with God. I his own person he killed the hostility (v. 16). Later, he camep to bring the good news of peace, peace to you who were far away and peace to those who were near at hand (v. 17). Through him, both of us have in the one Spiritq our way to come to the Father (v. 18). Footnote l says “The wall separating the court of the Jews from the court of the pagans in the Temple, cf. Ac. 21:28f”; Footnote msays “The Mosaic Law gave the Jews a privileged status and separated them from pagans. Jesus abolished this Law by fulfilling it once for all on the cross, Col. 2:14+.; Footnote n – This new man is the prototype of the new humanity that God recreated (2Co. 5:17+) in the person of Christ, the second Adam (1 Co. 15:45) after killing the sinfully corrupt race of the first Adam in the crucifixion (Rm. 5:12f, 8:3, 1 Co. 15:21). This New Adam has been created in the goodness and holiness of the truth, 4:24, and he is unique because in him the boundaries between any one group and the rest of the human race all disappear, Col. 3:10f, Ga. 3:27f). Footnote o says “This ‘single Body’ is both the physical body of Jesus that was executed by crucifixion, Col 1:22+, and the Church or ‘mystical’ body of Christ in which, once they were reconciled, all the parts function in their own place, 1 Co 12:12+.”; Footnote p says “Through the apostles who in his name preached the Good News of salvation and peace”; Footnote q says “The one spirit that gives life to the single body (of Christ who is one with his Church) is the Holy Spirit who has changed the form of the body now it has risen, and by doing so has come down on each of the parts of which it is made up. The Trinitarian structure of this section is repeated in v. 22”

3. 2 Th. 3:16 - May the Lord of peace himself give you peace all time and in every way.d The Lord be with all of you. Footnoted says “We do not know what Paul refers to when he talks about a cause that delays the parousla of Christ. All he says if that it is something, v.6, or someone, v.7, that can ‘delay’ it. This person or power blocks the coming of Christ by preventing manifestation of the Messiah’s enemy who must precede the coming of the Messiah himself.”

Verse 28 says: You heard me say: ‘I am going away, and shall return.’ If you loved me you would have been glad to know that I am going to the Father, for the Father is greater than I.t Footnote t says “Through the Son is the Father’s equal, 10:30+; 8:24+, his glory is for the moment veiled, 1:14+; his return to the Father wil l reveal it again. 17:5+. Cf. Ph 2:6-9; Heb 1:3.” Parallel text is Jn 8:14 that says: Jesus replied: “Even if it is true that I am testifying on my own behalf, but my testimony is still valid, because I know where I came from and where I am going; but you do not know where I come from or where I am goinge. Footnote e says “It is enough for the Son to be his own witness since he alone knows the mystery of his heavenly origin, cf. Mt 11:27p.”

Verse 29 says: I have told you this now before it happens, so that when it does happen you may believe. Parallel texts are:

1. Jn 13:19 - I tell you now before it happens, so that when it does happen you may believe that I am Hem. Footnote m says “Because it demonstrates Christ’s superhuman knowledge and fulfills the scripture, Judas’ betrayal and Christ’s death will confirm the disciples’ faith.”

2. Jn 16:4 - But I have told you all this, so that when the time for it comes you may remember that I told you. The First Reading is from Ac 15:1-2, 22-29. This is about the Controversy at Antioch. Parallel text is Ga 2:1-9 that says: It was not fourteen yearsa had passed that I went up to Jerusalem again. I went with Barnabas and took Titus with me (v. 1). I went there as a result of a revelation, and I privately I laid before the leading men the Good News as I proclaim it among the pagans; I did so for fear the course I was adopting or had already would not be allowed b (v. 2). And what happened? Even though Titus who had come with me is a Greek, he was not obliged to be circumcised.c (v. 3). The question came up only because of some who do not really belong to the brotherhood have furtively crept in to spy on the liberty we enjoy in Christ Jesus, and want to reduce us all to slavery (v. 4). I was so determined to safeguard for you the true meaning of the Good News that I refused even out of deference to yield to such people for one moment d (v. 5) As a result, these people who are acknowledge leaders – not that their importance matters to me, since God has no favorites – these leaders, as I say, had nothing to add to the Good News as I preached it. e (v. 6). On the contrary, they recognized that I had been commissioned to preach it to the uncircumcised, just as Peter to the circumcised (v. 7). The same person whose action made Peter the apostle of the circumcised had give men a similar mission to the pagans (v. 8). So, James, Cephas and John,f these pillars, these pillars, shook hands Barnabas and me as a sign of partnership; we were to go to the pagans and they to the circumcisedg (v. 9). Footnote a says “ Reckoning from the last meeting with Peter or else, preferably, from Paul’s conversion. It is possible that the ‘three years’ of 1:18 and the ‘fourteen’ of 2:1 are no more the one-and-a-half and twelve-and-a-half respectively, since it was customary to court even the last few days or the first days of a year as a whole year; Footnote b says “Lit ‘for fear I was running or had run to no purpose’. Paul is not having second thoughts about the truth of his gospel, he is concerned that when new churches are founded they should keep in touch with the mother church; this is why he felt the collection for the poor’ in Jerusalem to be important, cf. 1 Co 16:1+:see v.10.; Footnote c say “Paul insisted that Timothy be circumcised since his mother was a Jewess. Ac 16:3, cf. 1 Co 9:20; a Jew being defined as one whose mother is Jewish.; Footnote d say “Lit, ‘we did not yield’ . . . ‘By omitting ‘not’ the Old Latin version makes Paul admit that he gave way for a moment. Om, ‘out of deference’; Footnote e says “Lit, ‘laid down nothing more for me’, cf. v.2.”; Footnote f says “‘James, Cephas and John’; var. ‘James, Peter and John’, or ‘James and John’”; and Footnote g says “This distinction is not racial but geographical: ‘the circumcised’ (lit. ‘the circumsion’) refers primarily to the Jews in Palestine, and when Paul went among the gentiles the resident Jews were his first concern, Ac 12:5+.” Verses 1 and 2 of the First Reading say: aThen some men came down from Judeab and taught the brothers. “Unless you have yourselves circumcised in the tradition of Moses, you cannot be saved.” This led to disagreements, and after Paul and Barnabas had had a long argument with these men, it was arranged that Paul and Barnabas and others of the churchc should go up to Jerusalem and discuss the problem with the apostlesd and elders. Footnote a says “The events of this chapter raise several difficulties: 1. Vv. 5-7a repeat vv. 1-2a as if the author, having two different accounts of how the controversy started, decided to give both as they stood. 2. V.6 gives the impresio9n that the community leaders held a private meeting, but vv. 12, 22, suggest the debate took place before the whole Christian assembly. 3. The meeting issues a decree about how Christian converts from paganism must observe purity rites, and it entrusts this decree to Paul, vv. 22f; later, however ( in 21:25), James seems to assume that Paul was then being informed of this decree for the first time. Paul himself does not speak of the decree either in Ga 2:6 (speaking of the Jerusalem meeting) or in 1 Co 8-10; Rm 14 (discussing similar problems); 4.

Through the decree of Ac 15:29 was primarily intended for the churches of Syria and Cilicia, 15:23, Luke has nothing to say about Paul publishing it when he traveled through those provinces, 15:41. Luke does not mention it when speaking about Lycaonia, 16:4, but the terms of 15:19-21; 21:15 suggests that the decree was for all regions. All these difficulties may be explained by supposing that Luke has combined two distinct controversies and their varying solutions (Paul distinguishes them more clearly in Ga 2). One controversy was about the obligation of convert pagans to observe the Law, and Peter and Paul both took part, cf., Ga 2:1-10; the other controversy, which took place later, was about the social relations between the groups of Christian converts, hose from Judaism and those from paganism, cf. Ga 2:11-14. In this James, in Peter’s absence, took the leading part. Any contact with pagans involved impurity for Jews; cf. Ac 15:20+; Footnote b says “In Ga 2:12, there are several of them and they came from James;” Footnote c

says “Ga 2:1-3 mentions Titus who had pagan blood”; Footnoted says “The apostles, who are not mentioned either in 11:30 or in 2:18, are grouped here with the elders, cf. Ga 2:2-9, where Peter and John are grouped with James, ‘brother of the Lord’, as authorities in the Jerusalem church.” Parallel text of verse 1 is from Ac 21:21,25 that says: and they have heard that you instruct all Jews living among the pagans to break away from Moses,h authorizing them not to circumcise their children or to follow customary practices (v. 21). The pagans who have become believers, as we wrote them when we told them our decisions, must abstain from things sacrificed to idols, from blood, from the meat of strangled animals, and from fornicationl (v. 25)” Footnote h says “Paul’s doctrine of faith as the one source of justification, cf. Rm 1:16+; 3:22+, did indeed lead to this, since it meant that the Mosaic Law no longer gave the Jews superiority over the gentile. But Paul’s purpose in expounding this principle was to leave converts from paganism free of Jewish observance, cf. Ga. 2:11f, not to dissuade devout Jews from it; and Footnote I says “Western Text ‘Of the pagans who have become believers they have nothing to say to you. For our part, we have sent our decisions, namely that they have no observance to practice but that of abstaining from things sacrificed to idols, from blood, and from fornication.”

Verse 22 says: Then the apostles and elders decided to choose delegates to send to Antioch with Paul and Barnabas. The whole church concurred with this. They chose Judas, known as Barsabbas,w and Silas,x both leading men in the brotherhood. Footnote w says “Not mentioned either elsewhere, cf. 1:23”; Footnote x says “Silas, missionary companion of Paul, 15:40-18:5, is the same as the Silvanus mentioned in 1 Th 1:1; 2 Th 1:1; 2 Co 1:19; 1 P 5:12”. Parallel texts are:

1. Ac 15:40 - Before Paul left, he chose Silas to accompany him and was commended by the brothers to the grace of God.aa Footnote aa –says “Var. ‘the grace of the Lord’.”

2. 1 Th 1 - From Paul, Silvanus, and Timothy, to the Church in Thessalonika which is in God the Father and the Lord Jesus Christ: wishing you grace and peacea (v. 1) We always mention you in our prayers and thank God for you all (v. 2) and constantly remember before our God and Father how you have shown your faith in action, worked for love and persevered through hope, in our Lord Jesus Christ (v. 3). We know, brothers, that God loves you, and that you have been chosen (v. 4),because we brought the Good Newsb to you, it came to you not only as words, but as power and as the Holy Spirit and as utter conviction. And you observed the sort of life we lived when we were with you, which was for your instruction (v. 5),and you were led to become imitators of us, and of the Lord; and it was with joy from the holy Spirit that you tock to the gospel, in spite of the great opposition all round you, (v. 6). This has made you a great example to all believers in Macedonia and Achaia (v.7) since it was from you that the word of the Lord started to spread – and not only throughout Macedonia and Achaia, for the news of your faith in God has spread everywhere. We do not need to tell people about it (v.8):other tell us we started the work among you, how you broke with idolatry when you were converted to God and became servants of the real, living God (v. 9);and how you are now awaiting for Jesus, his Son, whom he raised from the dead, to come from heaven to save us from the retribution which is coming (v. 10). c Footnote a – says “Add ‘from God our Father and the Lord Jesus Christ’, cf. 2 Th 1:2.”; Footnote b says “Var. ‘the Good News of

God’, or ‘of our God’.”; and Footnote c says “Lit. ‘wrath’. Vv. 9-10 seem to give an extremely condensed summary of Paul’s characteristic ‘proclamation’. The two main elements of the Good News as preached by Paul were: his emphasis on monotheism, and the prominence he gives to the return of the risen Lord, cf. Rm 1:1-4, 20f; 1 Co 1:18,21; Ga 1:3f; 3:1; Ac 14:15-17; 17:21-31, etc.”

3. 2 Th 1:1 - From Paul, Silvanus, and Timothy to the Church in Thessalonica which is in God our Father and the Lord Jesus Christ. 4. 1 P 5:12 - I write these few words to you through Silvanus, who is a faithful brother I know I can trust, to encourage you never to let go this true grace of God to which I

bear witness.

Verse 23 says: And gave them this letter to take with them: “The apostles and elders, your brothers, send greetings to the brothers of pagan birth in Antioch, Syria, and

Cilicia. Parallel text is from Ac 16:4 that says: As they visited one town after another, they passed on the decisions reached by the apostles and elders in Jerusalem, with

instructions to respect them.

Verse 24, 25 and 26 say: We have heard that some of our members have disturbed you with their demands and have unsettled your minds. They acted without any authority

from us; and so we have unanimously decided to elect delegates and to send them to you with Barnabas and Paul, men we highly respect, who have dedicated their lives to the

name of our Lord Jesus Christ.

Parallel text of verse 24 says:

1. Ac 15:1 - aThen some men came down from Judaeab and taught the brothers, ‘Unless you have yourself circumcised in the tradition of Moses you cannot be saved’. Footnote a says “The events of this chapter raise several difficulties: 1. Vv. 5-7a repeat vv. 1-2a as if the author, having two different accounts of how the controversy started, decided to give both as they stood. 2. V.6 gives the impresio9n that the community leaders held a private meeting, but vv. 12, 22, suggest the debate took place before the whole Christian assembly. 3. The meeting issues a decree about how Christian converts from paganism must observe purity rites, and it entrusts this decree to Paul, vv. 22f; later, however ( in 21:25), James seems to assume that Paul was then being informed of this decree for the first time. Paul himself does not speak of the decree either in Ga 2:6 (speaking of the Jerusalem meeting) or in 1 Co 8-10; Rm 14 (discussing similar problems); 4. Through the decree of Ac 15:29 was primarily intended for the churches of Syria and Cilicia, 15:23, Luke has nothing to say about Paul publishing it when he traveled through those provinces, 15:41. Luke does not mention it when speaking about Lycaonia, 16:4, but the terms of 15:19-21; 21:15 suggests that the decree was for all regions. All these difficulties may be explained by supposing that Luke has combined two distinct controversies and their varying solutions (Paul distinguishes them more clearly in Ga 2). One controversy was about the obligation of convert pagans to observe the Law, and Peter and Paul both took part, cf., Ga 2:1-10; the other controversy, which took place later, was about the social relations between the groups of Christian converts, hose from Judaism and those from paganism, cf. Ga 2:11-14. In this James, in Peter’s absence, took the leading part. Any contact with pagans involved impurity for Jews; cf. Ac 15:20+; Footnote b says “In Ga 2:12, there are several of them and they came from James.”

2. Ga 2:12 - His custom had been to eat with the pagansi but after certain friends of James arrived he stopped doing this and kept away from them altogether for fear of the group that insisted on circumcision. Footnote i says “Converts from paganism, so also in v. 14, as opposed to the ‘circumcised’ who are converted Jews”.

Verse 27 says: Accordingly we are sending Judas and Silas who will confirm by word of mouth what we have written in this letter:

Parallel text is from Ac 9:15-16 that says: The Lord replied, “You must go all the same because this man is my chosen instrument to bring my name before pagans, pagan kings and before the people of Israel (v 15);h I myself will show him how much he himself must suffer for my name (v. 16).” Footnote h says “Cf Jr 1:10. Paul’s mission is ‘to all men’, Ac 22:15, to the pagan nations, 26:17; this agrees with what Paul himself writes in Ga 1:16, cf Rm 1:5; 11:13; 15:16-18; Ga 2:2,8,9; Ep 3:8; Col 1:27; 1 Tm 2:7. On the ‘kings’, cf. Ac 26:2+.”

Verse 28 says: It has been decided by the Holy Spirit and by ourselves not to saddle you with any burden beyond these essentials.

Parallel texts are:

1. Ac 1:8 - But you will receive power when the Holy Spirit comes upon you, i and then you will be my witnessesj not only in Jerusalem but throughout Judea and Samaria, and indeed to the ends of the earth’.k Footnote i says “The Holy Spirit is a favorite theme of Luke (Lk 4:1+); he talks mostly about the Holy Spirit as a Power, Lk 1:35; 24:49;Ac 1:8;10:38; Rm 15:13,19; 1 Co 2:4,5; 1 Th 1:5; Heb 2:4, sent from God by Christ, Ac 2:38, to broadcast the Good News. 1. The Spirit gives the charismata, 1 Co 12:4f, that guarantee the message; the gift of tongues, Ac 2:4+, of miracles, 10:38, of prophecy, 11:27+; 20:23; 21:11, of wisdom, 6:3,5,10:2, the Spirit fives strength to proclaim Jesus as Messiah in spite of persecution 4:8,31; 5:32; 6:10;cf. Ph 1;19 and to bear witness to him, Mt. 10;20p; Jn 15:26; Ac 1:8; 2 Tm 1:7f,cf. following note; 3. The Spirit guides the Church in her major decisions: the admission of pagans, Ac 8:29,40; 10:19,44-47; 11;12-16; 15:8, without obligation to observe the Law, 15:28; Paul’s mission to the pagan worlds, 13:2f; 16:6-7; 19:1 (Western Text) cf. Mt. 3:16+,Ac also mentions the Spirit as received in baptism and forgiving sins, 2:38, cf. Rm 5:5+.’; Footnote j says “The primary functions of the apostles is to bear witness: not only to Christ’s resurrection, Lk. 24:48, Ac 2:32, 3:15, 4:33, 3:32, 24:48,13;31, 22:15, but also to the whole of is public life, Lk 1:21, Jn 15:27, Ac. 1:22, 10:39f.”; and Footnote k says “nothing can limit the apostolic mission”.

2. Ac 5:32 - We are witnesses to this, we and the holy Spirit whom God has given to those who obey him.’

Verse 29 says: You are to abstain from food sacrificed to idols, from blood, from meat of strangled animals, and from fornication. Avoid these, and you will do what is right.y Farewell.’” Footnote y says “Western Text adds ‘under the guide of the Holy Spirit’.”

Parallel text is from Ac 21:25 that says: The pagans who have become believers, as we wrote them when we told them our decisions, must abstain from things sacrificed to idols, from blood, from the meat of strangled animals, and from fornication l (v. 25) Footnote l says “Western Text ‘Of the pagans who have become believers they have nothing to say to you. For our part, we have sent our decisions, namely that they have no observance to practice but that of abstaining from things sacrificed to idols, from blood, and from fornication.’”

The Second Reading is from Rv 21:10-14, 22-23.

Verse 10 says: In the spirit he took me to the top of an enormous mountain and showed me Jerusalem, the holy city, coming down from God out of heaven.j Footnote j says “This is Jerusalem on earth during the last or messianic days since the pagan nations have not yet been destroyed, 21:24, and have a chance of conversion, 22:2; but it foreshadows the heavenly the heavenly Jerusalem that develops from it. The details of the description are most from Ezk 40-47.”




Parallel texts are: 1. Ezk 40:2 - In a divine vision he took me away to the land of Israel,c and put me down on a very high mountain, on the south of which there seemed to be built a city.d

Footnote c says “‘took me… Israel’ Greek”; and Footnote d says “Jerusalem evidently, through a Jerusalem expanded and idealized”. 2. Heb 11:10 - He lived there in tents while he looked forward to the city founded, designed and built by God. 3. Rv 21:2- I saw the holy city, and the new Jerusalem, coming down from God out of the heaven, as beautiful as a bride all dressed for her husbandd Footnote d says “The

new and joyful wedding of Jerusalem and her God has taken place, cf. Is 65:18; 61:10; 62:4-6; the Exodus ideal has at last been achieved, cf. Ho 2:16+.” Verses 11, 12 and 13 say: It had all the radiant glory of God and glittered like some precious jewel, diamond, crystal clear. The walls of it were of a great height, with twelve gates; at each of the twelve gates there was an angel and over the gates were written the names of the twelve tribes of Israel. On the east there were three gates on the north three gates, on the south three gates, and on the west three gates. Parallel text for verse 11 is from Is 60:1-2 that says: Arise, shine out, for your light has come, the glory of Yahweh is rising on you, (v. 1) though night still covers the earth and darkness the peoples. Above you Yahweh now rises and above you his glory appears.(v. 2). Verses 14 and 22 say: The city walls stood on twelve foundation stones, each one of which bore the names of one of the twelve apostles of the Lamb. I saw there was no temple in the city,m since the Lord God Almighty and the Lamb were themselves temple. Footnote m says “The destruction of Jerusalem Temple symbolizes the end of the old covenant; there is now a new Temple, the Body of Christ, cf. Jh 2:19-21.” Parallel text for verse 14 is from Ep 2:20 that says: You are part of a building that has the apostles and prophets,s for its foundations, and with Christ Jesus himself for its main cornerstone. Footnote s says “The N.T. prophets, cf. 3:5; 4:11; Ac 11:27+, together with the apostles, are the witnesses to whom the divine plan was first revealed and who were the first to preach the Good News, cf. Lk 11:49; Mt 23:34; 10:41. This is why the Church as well as being founded on them.” Verse 23 says: and the city did not need the sun or the moon for light, since it was lit by the radiant glory of God, and the Lamb was a lighted torch for it. Parallel texts are:

1. Is 60:1-2, 19-20 - Arise, shine out, for your light has come, the glory of Yahweh is rising on you, (v. 1) though night still covers the earth and darkness the peoples. Above you Yahweh now rises and above you his glory appears. (v. 2).No more will the sun give you daylight, nor moonlight shine on you; but Yahweh will be your everlasting light, your God will be your splendor (v. 19) your sun will set no more nor your moon wane, but Yahweh will be your everlasting light, and your days of mourning will be ended (v. 20).

2. 2 Co 3:18 - And we, with our unveiledd face reflecting like mirrors e the brightness of the Lord,f all grow brighter and brighter as we are turned into the imageg that we reflect; this is the work of the Lord who is Spirit. Footnoted says “As that of Moses had been”: Footnotee says “Or ‘contemplating’; Footnote f says “The ‘brightness of the Lord’ is glory of Jesus, being ‘the glory on the face of Christ’, 4:6.”; and Footnote g says “The contemplation of God in Christ gives the Christian a likeness to God, Rm 8:29+, cf. 1 Jn 3:2”.

Jerusalem is the City of Peace. The Second Reading talks about the first Christian controversy in the first Christian church that disturbed the peace of the first Christians at Jerusalem. Jerusalem, even today, is the center of contention for control between Palestinian Arabs and the state of Israel that peace is quite estranged in this city of Peace. The Zionist Movement would like to restore the second temple that was destroyed by the Romans about the year 70 AD at Jerusalem. Is this happens, they believe that Israel’s take over will be complete and will bring back the peace in the New Jerusalem. What Christians believe is the peace of Christ that will take effect in the new Jerusalem that is heavenly-see Third Reading in Rev 21. An article “Jerusalem: Center of Conflict, Center of Peace” by John Ross Schroeder at www.ucg.org says:

“Putting aside all the claims and counterclaims about the ownership of Jerusalem, what does the Bible say about this historic city? Who is its real owner, and what is its ultimate destiny? How will the city of almost continuous conflict become a city of enduring and everlasting peace? Let's examine the intriguing biblical story—past, present and future. Jerusalem has been synonymous with conflict, sieges, wars and battles almost from its very first mention in the Bible. It is now the capital of the state of Israel, whose very existence has been threatened by wars and conflicts with the surrounding nations. Today the Palestinians desperately want to take control of East Jerusalem—which includes the Temple Mount, the Western Wall and the old City of David. Jerusalem is destined to become the glorious global capital city of peace and truth to which all countries on earth will look. Peace with justice will be administered to all peoples from Jerusalem…Yet these promises of God are absolutely sure! In faith the patriarch Abraham "waited for the city which has foundations, whose builder and maker is God" (Hebrews:11:10). The Creator is the divine architect of the New Jerusalem. All men and women of faith have envisioned the fulfillment of God's promises, "having seen them afar off" (verse 13). They know that God "has prepared a city for them" (verse 16). In His message to one of the seven churches of Revelation, Jesus Christ referred to "the city of My God, the New Jerusalem, which comes down out of heaven" (Revelation:3:12). Then the dwelling place of God will be with spirit-transformed men and women in a transformed world (Revelation:21:3). Death, sorrow, pain and suffering will have passed into history as the ultimate new world order takes shape on a brand-new earth (verses 4-5). In summary, this is the true message of the enduring presence of Jerusalem in the world. In spite of today's terrible conflicts, it remains a city like no other, one with an awesome future that is unique. This is one reason Jerusalem is mentioned some 850 times in the Bible. It is the symbolic cornerstone of crucial prophetic messages promising permanent peace to all of mankind— forever.”

http://www.ucg.org/

ASCENSION SUNDAY - Cycle C “Now he blessed them, he withdrew from them and was carried up to heaven” (Lk 24:51)

Gospel: Lk 24:46-53


46 …and he said to them, ‘So you see how it is written that the Christ would suffer and on the third day rise from the dead,

…yet three days afterwards God raised him to lifem and allowed him to be seen… She came by just at that moment began to praise God; and she spoke of the child to all who looked forward the deliverance of Jerusalem.k ‘Repent’, b for the kingdom of heaven c is close at hand!... Go, therefore, make disciples of all the nations; baptize them in the name of the father and of the Son and of the Holy Spirit, g (v. 19) and teach them to observe all the commands I gave you. And know that I am with you always; yes, to the end of time (v. 20).’

Ac 10:40+ Ac 2:23+

Lk 2:38 Lk 9:3251; 13:22,33

Mt. 3:2+ Mt 4:17; 10:7 Ezk 18:32 Ac 2:38+

Mt 28:19-20 Mt 16:15-16 Lk 24:47 Ac 1:8+ Ac 2:38 Ac 18:20 Ps 125:2 Jn 14:18-21

47 and that, in his name, repentance for the forgiveness of sins would be preached to all the nations, beginning from Jerusalem.

Ac 10:40 – m - -Lit. ‘raised him on the third day’; stereotype formula of the Christian preaching and faith. It appears as early as 1 Co. 15:4 (a first stage of the creed) with the addition ‘according to the scriptures’. The formula echoes Jon 2:1 (cf. Mt 12:40): see also Ho 6:2. It recurs in Mt 16:21; 17:23; 20:19; 27:64; Lk 9:22; 18:33; 24:7,46. Lk 2:38 - k - The messianic deliverance of the Chosen People, 1:68; 24:21, primarily affected their capital city; cf Is 40:5; 52:9 (and see 2 S 5:9+). For Lk, Jerusalem is God’s chosen centre from which will spread his salvation: 9:31,51,53; 13:22,33; 17:11; 18:31; 19:11; 24:47-49,52; Ac 1:8+. Mt. 3:2 - b– Metanoia, rendered ‘repentance’, inspires a change of heart; ‘conversion’ in the technical sense. c – Instead of ‘Kingdom of God’, cf. 4:17+. The phrase is proper to Mt. and reflects the Jewish scruple which substitutes metaphor

for the divine name. Mt 28:19-20 g – It may be that this formula, so far as the fullness of its expression is concerned, is a reflection of the liturgical usage established later in the primitive community. It will be remembered that Ac speaks of baptizing ‘in the name of Jesus’, cf. Ac. 1:5+. But whatever variation in formula, the underlying reality is the same.

And he said to them, ‘Go out to the whole world; proclaim the Good News to all creation (v. 15). He who believes and is baptized will be saved; he who does not believe will be condemned. These are the signs that will be associated with believers: in my name they will cast out devils, they will have the gift of tongues;d they will pick up snakes in their hands, and be unharmed should they drink deadly poison, they will lay their hands on the sick, who will recover’ (v. 16). But you will receive power when the Holy Spirit comes upon you,i and then you will be my witnessesj not only in Jerusalem but throughout Judea and

Mk 16:15-16 Mk 13:10 Is 52:7 Mt 28:18-20 Lk 24:47 Jn 20:21 Col 1:23 Mk. 13:10 Is. 52:7 Mt 28:18-20 Lk. 24:47 Jn 20:21 Col. 1:23 Mt. 10:1p Ac 1:8+; 14:3 Lk. 10:19 Ac 28:3-6 1 Tim 4:14+

=Ac 1:8+ Is 43:10 Mt 28:19 =Lk 24:47-48

48 You are witnesses to this. Mk 16:16 - d - Var. ‘new tongues’. Ac 1:8 - i – The Holy Spirit is a favorite theme of Luke (Lk 4:1+); he talks mostly about the Holy Spirit as a Power, Lk 1:35; 24:49;Ac 1:8;10:38; Rm 15:13,19; 1 Co 2:4,5; 1 Th 1:5; Heb 2:4, sent from God by Christ, Ac 2:38, to broadcast the Good News. 1. The Spirit gives the charismata, 1 Co 12:4f, that guarantee the message; the gift of tongues, Ac 2:4+, of miracles, 10:38, of prophecy, 11:27+; 20:23; 21:11, of wisdom, 6:3,5,10:2, the Spirit fives strength to proclaim Jesus as Messiah in spite of persecution 4:8,31; 5:32; 6:10;cf. Ph 1;19 and to bear witness to him, Mt. 10;20p; Jn 15:26; Ac 1:8; 2 Tm 1:7f,cf. following note; 3. The Spirit guides the Church in her major decisions: the admission of pagans, Ac 8:29,40; 10:19,44-47; 11;12-16; 15:8, without obligation to observe the Law, 15:28; Paul’s mission to



Samaria, and indeed to the ends of the earth’.k

the pagan worlds, 13:2f; 16:6-7; 19:1 (Western Text) cf. Mt. 3:16+,Ac also mentions the Spirit as received in baptism and forgiving sins, 2:38, cf. Rm 5:5+. j – The primary functions of the apostles is to bear witness: not only to Christ’s resurrection, Lk. 24:48, Ac 2:32, 3:15, 4:33, 3:32, 24:48,13;31, 22:15, but also to the whole of is public life, Lk 1:21, Jn 15:27, Ac. 1:22, 10:39f. k- nothing can limit the apostolic mission.

When he had been at table with them, he had told them not to leave Jerusalem, but to wait there for what the Father had promised. ‘It is’ he had said, ‘what you have heard me speak about:

=Ac 1:4 Ac 19:8 Lk 24:42-43,49 Ac 2:33+ Ga. 3:14 Ep 1:13

49 And now I am sending down to you what the Father has promised. Stay in the city then, until you are clothed from the power from on high.

And so the Lord Jesus, after he had spoken to them, was taken up into heaven: there at the right hand of God he took his place… As he said this he was lifted up while they looked on, and a cloudl took him from their sight (v. 9). So from the Mount of Olives, as it is called, they went back to Jerusalem, a short distance away, no more than a sabbath walk (v. 12)…

=Mk 16:19 1 Tm 3:16

=Ac 1:9,12 2 K 2:11 Mk 16:19 =Lk 24:50-51 Jm 20:17 Rm 10:6 Ep 4:8-10 1 P 3:22

The ascension Ac 1:9 - l - The cloud is part of theophanies in O.T., Ex 13:22+, and in NT, Lk 9:34-35p. In particular, Dn 7:13, it marks the coming, or parousia, of the Son of Man, Mt 24:30+; v. 11 of this passage; cf. 1 Th 4:17+; Rv1:7; 14:14-16.

50 Then he took them out as far as the outskirts of Bethany, and lifting up his hands he blessed them.


But he gave them strict orders not to tell anyone anything about this.

Lk 9:21+ 2:26+; 23:35 Mk 1:34+

51 Now he blessed them, he withdrew from them and was carried up to heaven.l

Lk 24:51 - l - Om. ‘and was carried up to heaven’.

He will be your joy and delight and many will rejoice at his birth.

Lk 1:14+ 1:10, 58; 10

52 They worshipped him andm then he went back to Jerusalem full of joy;

Lk 24:52 – m – Om. ‘They worshipped him and’.

And the shepherds went back, glorifying and praising Godf for all they had heard and seen, it was exactly as they had been told to them.

Lk 2:20 Lk 1:64; 2:28,38; 5:26; 7:16; 13:13

53 and they were continually in the Temple praising God.n

Lk 24:53 – n – Luke’s gospel ends where it began, in the Temple; its last word is of joy and praise. Lk 2:20 – f – A favorite theme of Lk: 1:64; 2:28,38; 5:25-26; 7:16; 13:13; 17:15,18; 18:43; 19:37; 23:47; 24:53. Cf Ac 2:47+.



Prologuea Seeing that many othersb have undertaken to draw up accounts of the events that have taken place among us, exactly as these were handed down to us by those who from the outside were eyewitness and ministers of the word. I in my turn, after carefully going over the whole story from the beginning, have decided to write an ordered account for you, Theophilus, so that your Excellency may learn how ell founded the teaching is that you have received.c …someone who was with us right from the time when John was baptizing until the day when he was taken up from us - and he can act with us as a witness to his resurrection.

Lk 1:1-4 Lk 15:27 1 Co 15:3 Ac 1:8+ Ep 3:7 Ac 1:1

Ac 1:22 Ac 1:8+ Ac 10:35

1 In my earlier work,aTheophilus, I dealt with everything Jesus had done and taught from the beginning

Ac 1:1 - a- The gospel of Luke. Lk. 1:1-4 - a - This prologue uses a classical vocabulary and construction; it is similar to the formal prefaces of historians during the Hellenistic age. b - Hyperbole; understand ‘several’. For the narratives used and known by Luke, see Introduction to the Synoptic Gospels. c - Or possibly ‘that has come to your knowledge’, in which case Theophilus would not be a Christian to be confirmed in the faith but some distinguished official asking for information.

Go, therefore, make disciples of all the nations; baptize them in the name of the father and of the Son and of the Holy Spirit, g and teach them to observe all the commands I gave you. And know that I am with you always; yes, to the end of time. And now I am sending down to you what the Father has promised. Stay in the city then, until you are clothed from the power from on high. Now he blessed them, he withdrew from

Mt 28:19-20 Mk 16:15-16 Lk 24:47 Ac 1:8+; 18:20 Ps 125:2 Jn 14:18-21

Lk 24:49 =Ac 1:4

Lk 24:51

2 Until the day he gave his instruction to the apostles he had chosen through the Holy Spirit,b and was taken up to heaven.c

Ac 1:2 - b - This emphasizes the part played by the Spirit in the first missionary activities of the apostle, vv 5,8 and ch. 2, as in the opening of Christ’s ministry, Lk 4:1,14,18. c - The Western text does not mention the ascension here. Mt 28:19-20 - g – It may be that this formula, so far as the fullness of its expression is concerned, is a reflection of the liturgical usage established later in the primitive community. It will be remembered that Ac speaks of baptizing ‘in

them and was carried up to heaven.l Without any doubt, the mystery of our religion is very deep indeed: He c was made visible in the flesh, attested by the Spirit, seen by angels, proclaimed to the pagans, believed in by the world, taken up on glory. d …yet three days afterwards God raised him to lifem and allowed him to be seen, not be the whole people but only by certain witnesses God has chosen beforehand. Now we are those witnesses - we have eaten and drunk with him after his resurrection from the dead… And for many days he appeared to those who had accompanied him from Galilee to Jerusalem and it is these same companions of his who are now his witnesses before your people.

Lk 9:21+

1 Tm 3:16 Jn 1:14 Rm 1:3-4 Jn 16:10 Ep 3:10 1 P 1:12 Mt 16:19 Ac 1:2,11

Ac 10:40-41 Ac 2:23+ Ac 1:3-4 Jn 14:22 Lk 24:41-43 Ac 13:31

Ac 13:31 Ac 1:3 Ac 1:8+

the name of Jesus’, cf. Ac. 1:5+. But whatever variation in formula, the underlying reality is the same. Lk 24:51 - l - Om. ‘and was carried up to heaven’. 1 Tm 3:16 - c - He, i.e. Christ: many authorities (e.g. Vulg.) read ‘It’, i.e. the mystery, cf. Col 2:3+. Paul is quoting part of an early Christian hymn, cf. 6:15-16; 2 Tm 2:11-13; Ph 2:6-11. Also cf. Ep 1:3-14; 5:14; Col. 1:15-20. d - ‘attested (lit. ‘justified’) by the Spirit’: the holiness and divinity of Christ were proved by the fact that he rose in glory, cf. Rm 1:4+. ‘Taken up in glory’, i.e. at the ascension. Ac 10:40-41 - m - Lit. ‘raised him on the third day’; stereotype formula of the Christian preaching and faith. It appears as early as 1 Co. 15:4 (a first stage of the creed) with the addition ‘according to the scriptures’. The formula echoes Jon 2:1 (cf. Mt 12:40): see also Ho 6:2. It recurs in Mt 16:21; 17:23; 20:19; 27:64; Lk 9:22; 18:33; 24:7,46.

Then Jesus said to them, ‘Do not be afraid: go and tell my brothers that they must leave for Galilee; they will see me there.’e

Mt 28:10 Lk 24:9-10 Jn 20:1 Ac 1:3 1 Co 15:4

3 He had shown himself alive to them after his Passion by many demonstrations: for forty days he had continued to appear to them and tell them about the kingdom of God. d

Ac 1:3 - d - The kingdom of God, Mt 4:27+, must be the main subject preached by the apostles, cf Ac 8:12, 19:8; 20:25; 28:23,31, as it was the main thing preached by Christ, cf. Mt 3:2+.

Mt28:10 - e - Though they agree in recording the initial apparition of the angel (or angels) to the women (Mt 28:5-7;Mk 16:5-7;Lk 24:5-7;Jn20;12-13), the four gospels show divergences when it comes to the appearances of Christ. Setting Mark aside (his abrupt conclusion present a special problem, cf. Mk 16:8+, and his ‘longer ending’ recapitulates the data of the other gospels), all the other gospels make a clear distinction, both literary and doctrinal, between: 1. Appearances to individuals that help to prove the fact of the resurrection; to Mary Magdalene, either alone (Jn 20:14-17; cf. Mk. 16:9), or accompanied (Mt. 28:9-10); to the disciples on the road to Emmaus (Lk 14:13-32; cf. Mk 16:12), to Simon (Lk 24:34), to Thomas (Jn 20-26-29). 2. A collective appearance that is coupled with an apostolic mission (Mt 28:16-20; Lk 24:36-49; Jn 20:19-23; cf. Mk 16:14-18). As well as this distinction there are two traditions as to where the appearances took place: 1. All in Galilee (Mk 16:7; Mt 28:20,16-20); 2. All in Judea (Lk and Jn 20). By way of appendix, Jn 21 adds an appearance in Galilee which trough in bears the appearance to individuals (it is for Peter and John predominantly) is nevertheless coupled with an apostolic mission (given to Peter). The primitive apostolic preaching that Paul reproduces in 1 Co 15:3-7 list 5 appearances (apart from the appearance to Paul himself)

which are not easily harmonized with the gospel accounts; in particular he mentions an appearance to James of which the Gospel to the Hebrews also speaks, All his gives the impression that different groups, which cannot now be easily identified, have given rise to different strands of traditions But these very divergences of traditions are far better witness than any artificial or contrived uniformity to the antiquity of the evidence and the historical quality of all these manifestations of the risen Christ.

He began by going to the synagogue, where he spoke out boldly and argued persuasively about the kingdom of God. He did this for three months… And they offered him a piece of grilled fish, which he took and ate before their eyes. (vv. 42-43). And now I am sending down to you what the Father has promised. Stay in the city then, until you are clothed from the power from on high. (v. 49). Now raised to the heights by God’s right hand,s he has received from the father the Holy Spirit, who was promised,t and what you see and hear is the outpouring of that Spirit. This was done so that in Christ Jesus the blessing of Abraham might include the

Ac 19:8 Ac 13:5+,46+ Ac 1:3; 20:25

Lk 24:42-43,49 Tb 12:19 Jn 21:5, 9-10,13 =Ac 1:4

Ac 2:33+ Ac 1:4-5 Ezk 36:27

Ga. 3:14 Rm 5:5+

4 When he had been at table with them, he had told them not to leave Jerusalem, but to wait there for what the Father had promised. ‘It is’ he had said, ‘what you have heard me speak about:

Ac 2:33+ s- Words borrowed from Ps. 118 (v.16 LXX ‘The right hand of the Lord has raised me up’) used in their preaching by the apostles who took it to be messianic: Ac 4:11, 1 P 2:7, Mt 21:9p,42p, 23:39, Lk 13:35, Jn 12:13, Heb 13:6. But it is possible to translate. ‘ Having raised up to the right hand of God’ and to se in this an introduction to the quotation (v.34) of Ps. 110); which is another name of Apostolic preaching: Mt. 22:44p,26:64p, Mk 16:19, Ac 7:55,56, Rm 8:34, 1Co. 15:25, Ep. 1:20 Col. 3:1, Heb. 1:3,13, 8:1, 10:12, 12:2, 1 P.3:22. t – According to the prophets, the gif of the Spirit would characterize the messianic era, Ex. 36:27+. Peter explains the miracle his bearers have witnessed as the ‘pouring out’ of this spirit, foretold in Jl 3:1-2 by the risen Christ. Ga. 3:14 –

pagans, and so that through faith we might receive the promised Spirit. f Now you too,n in him, have heard the message of the truth and the good news of your salvation, and have believed it; and you too have been stamped with the seal of the Holy Spirit of the Promise.o

Ep 1:3 Heb 6:12

Ep 1:13 Ac 1:4 =Col 1:5; 2:9 Heb 6:12 Ac 4:30 2 Co 1:22 Ac 2:33+ Rm 5:5+

f – Lit. ‘the promise of the Spirit’. Var. ‘the blessing of the Spirit’.

Ep1:13 – n – Sixth blessing: the Jews are chosen to be the human share allotted to God, and are to be his witness until the coming of the Messiah. Paul, being a Jew, here uses ‘we’. o – Paul completes his Trinitarian account of God’s plan with the Spirit, since the giving of the Spirit shows the plan has reached its final stage. Nevertheless, though this gift has already begun, it is only given in a hidden way while the unspiritual world lasts, and will only be given fully when the kingdom of God is complete and Christ comes in glory.

And I remembered that the Lord had said, “John baptized with water, but you will be baptized with the Holy Spirit”. …so John declared before them all, ‘I baptize you with water, but someone is coming, someone who is more powerful that I am, and I am not fit to undo the strap of his sandals; he will baptize you with the Holy Spirit and fire.

Ac 11:16 Ac 1:5

Lk 3:16p Jn 1:26,27,33 Ac 1:5+

5 John baptized with water but you, not many days from now, will be baptized e with the Holy Spirit.

Ac 1:5 e – The baptism of the Spirit foretold by John the Baptist, Mt. 3:11 p. and here promised by Jesus, will be initiated by the outpouring of the Spirit at Pentecost, Ac. 2:1-4. Subsequently, the apostles, obedient to Christ’s command, Mt 28:19, will continue to make use of baptism in water, Ac. 2:41, 8:12, 38, 9:18, 10:48, 16:15, 33, 18:8, 19:5, as the ritual initiation into the messianic kingdom, cf. Mt. 3:6+, but it will be ‘in the names of Jesus’, Ac. 2:38+, and through belief in Christ as savior, cf. Rm 6:4+, will be able to absolve from sins and to give the Spirit, Ac. 2;38. Connected with this Christian baptism by water, there is the companion rite of the ‘imposition, 1 Tm. 4:14+, the purpose of which is to give the gifts of the spirit in as manifest a way as they

had been given at Pentecost, Ac. 8:16-19, 9:17-18, 19:5-6 (but cf. 10:1-48); this is the origin of the sacrament of confirmation. Side by side with these Christian sacraments the baptism of John was for a time still being administered by certain of the less instructed early Christians, Ac. 19:3.

6 Now having met together,f they asked him, ‘Lord, has the time come? Are you going to restore the kingdom to Israel?’g

Ac 1:6 - f - Ac 1:6 takes up the narrative broken up in Lk 24:4 g - The apostle still identified the messianic kingdom with the political restoration of David’s dynasty, Cf. Mt 14:17+.

His, to control the procession of times and seasons, to make or unmake kings, to confer wisdom on the wise, and knowledge on those with wit to discern. But as for that day or hour, nobody knows it, neither the angels of heaven, nor the Son,u no one but the Father only. You will be expecting us to write anything to you, brothers, about ‘times and seasons’b since you know very well that the Day of the Lord is going to come like a thief in the night.

Dn 2:21 Ac 1:7 Jb 34:24 Ws 6:3 Rm 13:1 Pr 2:6+

Mt 24:36p Ac 1:7

1 Th 5:1-2

Dn 2:21 Ac 1:8+ Mt 24:36,43 2 P 3:10

7 He replied, ‘It is not for you to know times and datesh that the Father had decided by his own authority,

Ac 1:7 - h - Human history is the unfolding of salvation, and it develops through the ‘times and dates’; cf. Dn 2:21; 1 Th 5:1, that God has always foreseen (Rm 16:25+; 1 Co 2:7; Ep 1:4; 3:9,11; Col 1:26; 2 Tim 1:9; cf. Mt 25:34): first, there are the ‘times’ of preparation , Heb 1:2; 9:9; 1 P 1:11, and of God’s patience, Rm 3:26+; Ac 17:30; then follows the appointed time, Ga. 4:4+, the moment long foretold for the Messiah to come and begin the era for salvation, Rm 3:26+; after this, the time that is to elapse before the parousia, or final coming, 2 Co 6:2+; lastly, the great and final ‘Day’, 1 Co 1:8+ (preceded by the ‘last day’, 1 Tm 4:1+), and the Last Judgment itself, Rm 2:6+. Mt 24:36 - u -Om. (Vulg.) ‘nor the Son’, probably for theological reasons. Christ as man received

from the Father the knowledge of everything that has to do with his mission but, as he explicitly asserts in this passage, he could be ignorant of certain elements in the divine plan. 1 Th 5:1-2 b - ‘about times and seasons’: a cliché, cf. Ac 1:7+, underlying which is the idea of God as outside time and yet controlling it and its division, Ac 17:26.

You yourselves are my witnesses - it is Yahweh who speaks - my servantsa whom I have chosen, that men may knowb and believe me and understand that it is I. No god was formed before me, nor will be after me. Go, therefore, make disciples of all the nations; baptize them in the name of the father and of the Son and of the Holy Spirit, g

Is 43:10 Ac 1:8+

Mt 28:19

8 but you will receive power when the Holy Spirit comes on you i and then you will be my witnesses j not only in Jerusalem but throughout Judea and Samaria, and indeed to the ends of the earth.’ k

Ac 1:8 - i – The Holy Spirit is a favorite theme of Luke (Lk 4:1+); he talks mostly about the Holy Spirit as a Power, Lk 1:35; 24:49;Ac 1:8;10:38; Rm 15:13,19; 1 Co 2:4,5; 1 Th 1:5; Heb 2:4, sent from God by Christ, Ac 2:38, to broadcast the Good News. 1. The Spirit gives the charismata, 1 Co 12:4f, that guarantee the message; the gift of tongues, Ac 2:4+, of miracles, 10:38, of prophecy, 11:27+; 20:23; 21:11, of wisdom, 6:3,5,10:2, the Spirit fives strength to proclaim Jesus as Messiah in spite of persecution 4:8,31; 5:32; 6:10;cf. Ph 1;19 and to bear witness to him, Mt. 10;20p; Jn 15:26; Ac 1:8; 2 Tm 1:7f,cf. following note; 3. The Spirit guides the Church in her major decisions: the admission of pagans, Ac 8:29,40; 10:19,44-47; 11;12-16; 15:8, without obligation to observe the Law, 15:28; Paul’s mission to the pagan worlds, 13:2f; 16:6-7; 19:1 (Western Text) cf. Mt. 3:16+,Ac also mentions the Spirit as received in baptism

and forgiving sins, 2:38, cf. Rm 5:5+. j – The primary functions of the apostles is to bear witness: not only to Christ’s resurrection, Lk. 24:48, Ac 2:32, 3:15, 4:33, 3:32, 24:48,13;31, 22:15, but also to the whole of is public life, Lk 1:21, Jn 15:27, Ac. 1:22, 10:39f. k- nothing can limit the apostolic mission. Is 43:10 - a - ‘my servants’ corr.; ‘my servant’ Hebr. b - ‘that men may know, etc.‘ corr.; ‘that you may know, etc.’ Hebr. Mt 28:19 - g – It may be that this formula, so far as the fullness of its expression is concerned, is a reflection of the liturgical usage established later in the primitive community. It will be remembered that Ac speaks of baptizing ‘in the name of Jesus’, cf. Ac. 1:5+. But whatever variation is formula, the underlying reality is the same.

Then he took them as far as the outskirts of Bethany, and lifting up his hands he blessed them. Now as he blessed them, he withdrew from them and was carried up to heaven.l Jesus said to her, ‘’Do not cling to me,f because I have not yet ascended to the Father. But go and find the brothers,g and tell them: I am ascending to my Fatherh and your Father, to my God and

=Lk 24:50-51 =Mt 16:19 =Ac 1:9,12

Jn 20:17 Mk 10:51 Sg 3:4 Jn 1:1+ Ac 1:9;

9 As he said this he was lifted up while they looked on, and a cloudl took him from their sight.

Ac 1:9 - l - The cloud is part of theophanies in O.T., Ex 13:22+, and in NT, Lk 9:34-35p. In particular, Dn 7:13, it marks the coming, or parousia, of the Son of Man, Mt 24:30+; v. 11 of this passage; cf. 1 Th 4:17+; Rv1:7; 14:14-16. Lk 24:51 - l - Om. ‘and was carried up to heaven’. Jn 20:17 -

your God. But the righteousness that comes from faith says this:c Do not tell yourself you have to bring Christ down - as in the text: Who will go up to heaven? It was said that he would: When he ascended to the height, he captured prisoners, he gave gifts to men.d When it says ‘he ascended’, what can it mean if not the he descendede right down to the lower regions of the earth?f …who has entered into heaven and is at God’s right hand,l now that he has made the angels and Dominions and Powers his subjects.

Jn 2:12+; 12:32+

Rm 10:6 Dt 9:4; 30:12f

Ep 4:8-10 Rm 12:6 Ps 68:18 Ac 2:33

1 P 3:22 Ac 2:33+ Ep 1:20-21 Col 2:15+

f - Mary has fallen at the feet of Jesus to embrace them, cf. Mt. 28:9. g- Var. ‘my brothers’. h - This assertion does not contradict the account of Ac 1:3f. Christ ‘went up’ to the Father, that is to say, his body entered into glory, Jn 3:13; 6:62; Ep 4:10; 1 Tm 3:16; Heb 4:14; 6:19f; 9:24; 1 P 3:22; cf. Ac 2:33+, 36+, on the day he rose from the tomb, Jn 20:17; Lk 24:51. The significance of the ‘ascension’, 40 days later, Ac 1:2f,9-11, is that the time of earthly companionship is over, that he is now ‘seated at the right hand of God’ and will not return before his final coming (the parousia). Rm 10:6 - c- The argument is odd at first reading, because the passage of Dt is certainly an eulogy of the righteousness of the Law. But Paul sees in this text, which sums up the whole Law in the precept of love and the ‘circumcision of the heart’, Dt 30:6,16,20, a presentiment of the new law. The ‘word of faith’, uttered and effective by the spirit of Christ, 8:2,14, is deeper in the heart and sweeter in the mouth than the ‘word of the Law’ could be. Ep 4:8-10 - d - Following rabbinic practice Paul quotes this text for the sake of two phrases: ‘he ascended’ vv. 9-10, and ‘he gave gifts’ v. 11,

which he interprets as the ascension of Jesus and the descent of the Spirit. e - Add (Vulg.) ‘first of all’. f- Lit. ‘into the lower part of the earth’. The most appropriate interpretation is that ‘the earth’ is itself the ‘lower region’ to which Christ descended to give ‘ the gifts’ to mankind, and Paul’s argument is that these gifts can only be from the one who ‘ascended’. But the phrase can be taken to mean the subterranean kingdom of the dead, Nb 16:33f, to which Christ descended before the resurrection, 1 P 3:19f. 1 P 3:22 - l - Add (Vulg.) ‘submitting to death so that we might have eternal life’.

10 They were still staring into the sky when suddenly two men in white were standing near them,

As they stood there not knowing what to think, two men in brilliant clothes suddenly appeared at their side. …and so that the Lord may send the time of comfort.m Then he will send you the Christ he has predestined, that is Jesusn On that day, his feet will rest on the Mount of Olives, which faces Jerusalem from the east. The Mount of Olives will be split in half from east to west, forming a huge gorge; half the Mount

Lk 24:4 Lk 9:29 Ac 1:10-11

Ac 3:20 Ac 2:38+ Mt 3:2+ 2 P 3:11-13

Zec 14:4 Mi 1:4 Ac 1:11

11 and they said, ‘Why are you men from Galilee standing here looking into the sky? Jesus who had been taken up from you into heaven, this same Jesusm will come back in the same way n as you have seen himgo there.’

Ac 1:11 - m - Thus the Western Text. Text Rec. ‘this Jesus who had been taken up from you into heaven’. n - The glorious coming, the parousia, see notes on Mt 24 and Lk 17:22-37; 21:5-33. Ac 3:20 - m - The epoch coincides with that of Christ’s coming and of ‘the restoration of all things’, cf. 1:7+; Rm2:6+; a period which, as the apostles thought, would see the re-establishment of the kingdom in Israel, Ac

will recede northwards, the other half southwards.

1:6-7. Repentance and conversion hasten its coming, cf. 2 P 3:12. n - Or ‘Jesus who has been appointed Christ for you’, cf. 2:36+. When the time comes, Christ who became King Messiah though his resurrection will return to establish his kingdom forever and to make all creation new, v. 21, cf. Rm 8:19+.

Second Reading: Eph 1:17-23


This then is what I pray, kneeling before the Fatherh…Out of his infinite glory, may he give you the power through his Spirit for your hidden self to grow strong. …and the glory of Yahwehf settled on the mountain of Sinai: for six days the cloud covered it and on the seventh day Yahweh called Moses from inside the cloud. We know, too, that the Son of God has come, and has given us the power to know the true God.j We are in the true God, as we are in his Son, Jesus Christ. This is the true God, this is eternal life.

Ep 3:14,16 Ep 1:17 2 P 1:3 Ac 1:8+

Ex 24:16+ Ex 19:9; 29:43 Ex 40:35 Lv 9:6 Lk 2:9

1 Jn 5:20 Jr 24:7 Ep 1:17 Jn 17:3 1 Jn 5:12

17 May the God of our Lord Jesus Christ, the Father of glory, give you a spirit r of wisdom and perception of what is revealed, to bring you to full knowledge of him.

Ep. 1:17 – r – The gift is what technically would be called

(actual) grace. Ep 3:14 - h - Add (Vulg.) ‘of our Lord Jesus Christ’. Ex 24:16 – f–In the Priestly tradition, cf. 13:22+, the ‘glory of Yahweh’ is the manifestation of God’s presence. This ‘glory’ is a fire clearly distinguished (here and in 40:34-35) from the cloud that accompanied and surrounds it. The fire and the cloud are images borrowed from the great theophanies with a thunderstorm for their setting, 19:16+, but they have a more profound significance: the brilliant light (which needs no storm for appearance 33:22, and which later leaves is glow on face of Moses, 34:29) stands for God’s unapproachable majesty. It fills the newly erected tabernacle, 40:34-35, and will fill the Temple of Solomon, 1 K 8:10-11, On the eve of the destruction of Jerusalem Ezekiel saw the glory leaving the city, Ezk 9:3; 10:4,18-19, 11:22-23; later he sees it returning to the new Temple, Ezk 43:1f; for Ezekiel the ‘glory’ assumes a shining, human form, Ezk. 1:26-28. In other texts, and particularly in the Psalms, the glory of Yahweh simply expresses God’s majesty and the honor due to him, often with eschatological overtones; or else it indicates God’s miraculous

power, Ex. 15:7, cf. the ‘glory’ of Jesus, Jn 2:11; 11:;40. 1 Jn 5:20 – j – Li. ‘the True’; he is the only true God and the only one known for what he is in truth, i.e. Life and Love.

That is why all you who are holy brothers and have had the same heavenly call should turn your minds to Jesus, the apostle and the high priesta of our religion. When he heard that, Ananias said, ‘Lord, several people have told me about this man and all the harm he has been doing to your saintsg in Jerusalem.

Heb 3:1 Heb 2:17; 7:26; 8:1; 10:21; 11:16; 12:22 Ep 1:18 Ph 3:14

Ac 9:13+ Ac 9:41-42; 26:10 Rm 1:7; 12:13 1 Co 1:2; 6:2 2 Co 1:1+

18 May he enlighten the eyes of your minds so that you can see what hope his call holds for you, what rich glories he has promised the saints will inherit

Ep 1:18 - s - Lit. ‘heart’; used in the Bible for the seat of knowledge as well as of love. Heb 3:1 - a – Christ is both apostle, i.e. someone ‘sent’ by God to the human race, cf. Jn 3:17,34; 5:36; 9:7; Rm 1:1+; 8:3; Ga 4:4; and high priest representing the human race before God, cf. 2:17; 4:14; 5:5,10; 6:20; 7:26; 8:1; 9:11; 10:21. Ac 9:13 - g – Since God is the Holy One par excellence, Is. 6:3, those consecrated to his service are called ‘holy’, Lv. 17:1+. The term, applied originally to the people of Israel, Ex. 19:6+, and in particular to the community of the messianic era, Dn. 7:18+, is especially apt for the Christians who are the new ‘holy race’, 1 P. 2:5,9, called, Rm. 1:7, Col. 1:22, Ep. 1:4, 2 Tm. 1:9, by their baptismal consecration, Ep. 5:26f, to a blameless life, 1 Co. 7:34, Ep. 1:4, 5:3, Col. 1:22, which makes them holy as God is holy, 1 P. 1:15f, cf. 1 Jn. 3:3, and like Jesus himself, ‘the Holy One of God’, Mk. 1:24+. In the early community, it becomes the usual term for the Christians, in Palestine first, Ac. 9:13, 32, 41;

Rm. 15:26,31; 1 Co. 16:1,15, 2 Co. 8:4, 9:1,12, and then in all the churches, Rm. 8:27, 12:13, 16:2, 15; 1 Co. 6:1f. 14:33, 2 Co. 12:12, Ep. 1:15, 3:18, 4:12, 6:18, Ph. 4:21f, Col. 1:4, 1 Tm. 5:10, Phm. 5,7; Heb. 6:10, 13:24, Jude 3 (and in the introductory formula of the letters of 2 Co. 1:1, etc.). I(n Rv. 5:8, 8:3, etc. the word is used more specifically of the Christians who witness by their death. At times, its application may be restricted to the leaders, the ‘apostles and prophets’, Ep. 3:5 and Col. 1:26, Ep. 3:8, 4:12, Rv. 18:20. Lastly, as in the OT, Jb. 5:1+, it may indicate the angels, Mk. 8:38, Lk. 9:26, Ac. 10:22, Jude 14, Rev. 14:10, and in some cases it is doubtful whether the reference is to angels or to the saints in glory, Ep. 1:18, Col. 1:12, 1 Th. 3:13, 2 Th. 1:10.

Glory be to him whose power, working in us, can do infinitely moren than we can ask or imagine… Through your faith, God’s power will guard you until the salvation which has been prepared is revealed at the end of time.c

Ep 3:20 Ep 1:19f Ph 2:13

1 P 1:5 Ep 1:19f 1 Jn 3:2

19 and how infinitely great is the power that he has exercised for us believers. This you can tell from the strength of his power

Ep 3:20 - n - Var. (Vulg.) ‘can do all’. 1 P 1:5 c - Lit. ‘at the last time’.

See, my servant will prosper, he shall be lifted up, exalted, rise to great heights.

Is 52:13 Is 42:1+; 50:5 Ps 22 Ws 2:12-24 Jn 12:32+ Ac 3:13 Ep 1:20-21 Ph 2:9 1 P 1:11

20 at work in Christ when he used it to raise him from the dead and to make him sit at his right hand, in heaven,

You have been buried with him when you were baptized; and by baptism, too, you have been raised up with him through your belief in the power of God who raised him from the dead.

Col 2:12 Rm 1:4+; 6:3-4+; 8:11+ Ep 1:19f; 2:6+

Ac 2:33+ - Now raised to the heights by God’s right hand, s he has received from the father the Holy Spirit, who was promised, t and what you see and hear is the outpouring of that Spirit. …who has entered into heaven and is at God’s right hand,l now that he has made the angels and Dominions and Powers his subjects. …for in him were created all things in heaven and on earth: everything visible and everything invisible. Thrones, Dominations, Sovereignty, Powers - all things were created through him and for him. And he got rid of the Sovereignties and the Powers, and paraded them in public, behind him in his triumphal procession.m But Go raised him highk and gave him the namel which is above all other namesm.

Ac 2:33+ Ac 1:4-5 Ezk 36:27

1 P 3:22 Ac 2:33+ Ep 1:20-21 Col 2:15+

Col 1:16 Ep 1:10,21+ Rm 11:36 1 Co 8:6

Col 2:15 Is 53:12 1 P 3:22 2 Co 2:14

Ph 2:9 Is 52:13 Mt 23:12 Jn 10:17f Ep 1:20-23

21 far above every Sovereignty, Authority, Power or Dominion,t or any other name that can be named, not only in this age but also in the age to come.

Ep 1:21 - t - Names traditional in Jewish literature for angelic hierarchies. Ac 2:33+ s- Words borrowed from Ps. 118 (v.16 LXX ‘The right hand of the Lord has raised me up’) used in their preaching by the apostles who took it to be messianic: Ac 4:11, 1 P 2:7, Mt 21:9p,42p, 23:39, Lk 13:35, Jn 12:13, Heb 13:6. But it is possible to translate. ‘ Having raised up to the right hand of God’ and to se in this an introduction to the quotation (v.34) of Ps. 110); which is another name of Apostolic preaching: Mt. 22:44p,26:64p, Mk 16:19, Ac 7:55,56, Rm 8:34, 1Co. 15:25, Ep. 1:20 Col. 3:1, Heb. 1:3,13, 8:1, 10:12, 12:2, 1 P.3:22. t – According to the prophets, the gif of the Spirit would characterize the messianic era, Ex. 36:27+. Peter explains the miracle his bearers have witnessed as the ‘pouring out’ of this spirit, foretold in Jl 3:1-2 by the risen Christ. 1 P 3:22 - l - Add (Vulg.) ‘submitting to death so that we might have eternal life’. Col 2:15 - m - The tradition is that the Law was brought

down to Moses by angels, Ga. 3:19+, and by honoring them as the lawgivers, cf. v. 18, people had been distracted from the true creator. Now that God had brought down the regime of that Law to an end, by means of the crucifixion, these angelic powers has lost the one thing that had given them power, and so they too must acknowledge that Christ has triumphed over them. Ph 2:9 - k - Lit. ‘super-raised him’; by the resurrection and ascension. l - Named him ‘Lord’, v. 11; or, at the deeper level, gave him the ineffable and divine name which, through the triumphed of the risen Christ, can now be expressed by the title Kyrios, Lord: cf. Ac 2:21; 3:16+. m- Greater even than the angels, cf. Ep 1:21; Heb 1:4; 1 P 3:22.

…made him lord over the work of your hands, set all things under his feet. After that will come the end, when he hands the kingdom to God the Father, having done away with every sovereignty, authority and power.g For he must be king until he has put all his enemies under his feet…

Ps 8:6 ↗1 Co 15:27f ↗Ep 1:22

1 Co 15:24-25

Ep 1:22 Ps 110:1 Rv 20:14; 21:4 Ps 8:6 Rm 6:9

22 He has put all things under his feet, and made him, as the ruler of everything, the head of the Church, which is his body, the fullness of him who fills the whole creation.

1 Co 15:24- g - All forces hostile to the sovereignty of God, cf. 1 Co 2:6; Ep 1:21; Col 1:16; 2:15; 1 P 3:22.

Now the Church is his body, he is its head. f As he is the Beginning, he was first to be born from the dead, so that he should be first in every way; because

Col. 1:18+-19 Col 1:15,24 Ep 1:22-23; 5:23f

23 which is his body, the fullness of him who fills the whole creation. u

Ep. 1:23 – u – Lit. ‘fills all in all’. The Church, as the body of Christ, 1 Co. 12:12f, can be called the fullness (pleroma); cf. Infra 3:19, 4:13) in so far as it

God wanted all perfection to be found in him. g

1 Co 15:20 Rv 1:5 Rm 8:29 Col 2:9+ Ep 1:23

includes the whole new creation that shares (since it forms the setting of the human race) in the cosmic rebirth under Christ its ruler and head, cf. Col. 1:15-20f. The adverbial phrase ‘all in all’ is used to suggest something of limitless size, cf. 1 Co. 6, 15:28, Col. 3:11. Col. 1:18 – f – On the church a Christ’s body, cf. 1 Co. 12:12f, he is called the ‘head’ of his own body both in a temporal sense (v. 18, i.e., he was the first to rise from the dead) and in a spiritual sense (v. 20, i.e. he is the leader of all the saved). Col. 1:19+ – g – Lit. ‘because (God) wanted the pleroma to dwell in him”. The exact meaning of the word ‘pleroma’ (i.e. the thing that fills up a gap or hole, like a patch, cf. Mt. 9:16) is not certain here. Some writers have thought it must mean the same as in 2:9 (the fullness of divinity that filled Jesus) but since vv. 15-18 have already dealt with the divinity of Jesus, it seems likely that the reference here is to the biblical concept of the entire cosmos as filled with the creative presence of God, cf. Is. 6:3, Jr. 23:24, Ps. 24:1, 50:12, 72:19, Ws. 1:7, Sir. 43:27, etc. The concept was also widespread in the Graeco-Roman world. Paul teaches that the incarnation and resurrection make Christ head not only of the entire human race, but of the entire created universe (cosmos), so that everything that was involved in the fall is

equally involved in salvation, cf. Rm. 8:19-23, 1 Co. 3:22f, 15:20-28, Ep. 1:10, 4:10, Ph. 2:10f., 3:2f, Heb. 2:5-8, Cf. 2:9+.

Homily for the Ascension Sunday (Cycle C) Based on Lk 24:46-53 (Gospel), Ac 1:1-11 (First Reading) and Eph 1:17-23 (Second Reading) From the Series: “Reflections and Teachings of the Desert”

ASCENSION SUNDAY “Now he blessed them, he withdrew from them and was carried up to heaven” (Lk 24:51)

The Gospel for this Ascension Sunday (Cycle C) is Lk 24:46-53. Verses 46 and 47 say: …and he said to them, ‘So you see how it is written that the Christ would suffer and on the third day rise from the dead (v. 46), and that, in his name, repentance for the forgiveness of sins would be preached to all the nations, beginning from Jerusalem (v. 47).

Parallel texts for verse 47 are: 1. Ac 10:40+…yet three days afterwards God raised him to lifem and allowed him to be seen… Footnote m says “Lit. ‘raised him on the third day’; stereotype formula of

the Christian preaching and faith. It appears as early as 1 Co. 15:4 (a first stage of the creed) with the addition ‘according to the scriptures’. The formula echoes Jon 2:1 (cf. Mt 12:40): see also Ho 6:2. It recurs in Mt 16:21; 17:23; 20:19; 27:64; Lk 9:22; 18:33; 24:7,46.”

2. Lk 2:38 - She came by just at that moment began to praise God; and she spoke of the child to all who looked forward the deliverance of Jerusalem.k Footnote k says “The messianic deliverance of the Chosen People, 1:68; 24:21, primarily affected their capital city; cf Is 40:5; 52:9 (and see 2 S 5:9+). For Lk, Jerusalem is God’s chosen centre from which will spread his salvation: 9:31,51,53; 13:22,33; 17:11; 18:31; 19:11; 24:47-49,52; Ac 1:8+.”

3. Mt. 3:2 - ‘Repent’, b for the kingdom of heaven c is close at hand!... Footnote b says “ Metanoia, rendered ‘repentance’, inspires a change of heart; ‘conversion’ in the technical sense.”; and Footnote c says “Instead of ‘Kingdom of God’, cf. 4:17+. The phrase is proper to Mt. and reflects the Jewish scruple which substitutes metaphor for the divine name.”

4. Mt 28:19-20 - Go, therefore, make disciples of all the nations; baptize them in the name of the father and of the Son and of the Holy Spiri t, g (v. 19) and teach them to observe all the commands I gave you. And know that I am with you always; yes, to the end of time (v. 20).’ Footnote g says ”It may be that this formula, so far as the fullness of its expression is concerned, is a reflection of the liturgical usage established later in the primitive community. It will be remembered that Ac speaks of baptizing ‘in the name of Jesus’, cf. Ac. 1:5+. But whatever variation in formula, the underlying reality is the same.”

Verse 48 says: You are witnesses to this. Parallel texts are:

1. Mk 16:15-16 - And he said to them, ‘Go out to the whole world; proclaim the Good News to all creation (v. 15). He who believes and is baptized will be saved; he who does not believe will be condemned. These are the signs that will be associated with believers: in my name they will cast out devils, they will have the gift of tongues;d they will pick up snakes in their hands, and be unharmed should they drink deadly poison, they will lay their hands on the sick, who will recover’ (v. 16). Footnote d says “Var. ‘new tongues’.”

2. Ac 1:8 - But you will receive power when the Holy Spirit comes upon you,i and then you will be my witnesses j not only in Jerusalem but throughout Judea and Samaria, and indeed to the ends of the earth’.k Footnote i says “The Holy Spirit is a favorite theme of Luke (Lk 4:1+); he talks mostly about the Holy Spirit as a Power, Lk 1:35; 24:49;Ac 1:8;10:38; Rm 15:13,19; 1 Co 2:4,5; 1 Th 1:5; Heb 2:4, sent from God by Christ, Ac 2:38, to broadcast the Good News. 1. The Spirit gives the charismata, 1 Co 12:4f, that guarantee the message; the gift of tongues, Ac 2:4+, of miracles, 10:38, of prophecy, 11:27+; 20:23; 21:11, of wisdom, 6:3,5,10:2, the Spirit fives strength to proclaim Jesus as Messiah in spite of persecution 4:8,31; 5:32; 6:10;cf. Ph 1;19 and to bear witness to him, Mt. 10;20p; Jn 15:26; Ac 1:8; 2 Tm 1:7f,cf. following note; 3. The Spirit guides the Church in her major decisions: the admission of pagans, Ac 8:29,40; 10:19,44-47; 11;12-16; 15:8, without obligation to observe the Law, 15:28; Paul’s mission to the pagan worlds, 13:2f; 16:6-7; 19:1 (Western Text) cf. Mt. 3:16+,Ac also mentions the Spirit as received in baptism and forgiving sins, 2:38, cf. Rm 5:5+.; Footnote j says “The primary functions of the apostles is to bear witness: not only to Christ’s resurrection, Lk. 24:48, Ac 2:32, 3:15, 4:33, 3:32, 24:48,13;31, 22:15, but also to the whole of is public life, Lk 1:21, Jn 15:27, Ac. 1:22, 10:39f.” Footnote k says “nothing can limit the apostolic mission.”

Verse 49 says: And now I am sending down to you what the Father has promised. Stay in the city then, until you are clothed from the power from on high. Parallel text is Ac 1:4 that says: When he had been at table with them, he had told them not to leave Jerusalem, but to wait there for what the Father had promised. ‘It is’ he had said, ‘what you have heard me speak about: The title “The ascension” – Parallel texts are:

1. Mk 16:19 - And so the Lord Jesus, after he had spoken to them, was taken up into heaven: there at the right hand of God he took his place… 2. Ac 1:9,12 - As he said this he was lifted up while they looked on, and a cloudl took him from their sight (v. 9). So from the Mount of Olives, as it is called, they went

back to Jerusalem, a short distance away, no more than a sabbath walk (v. 12)…Footnote l says “The cloud is part of theophanies in O.T., Ex 13:22+, and in NT, Lk 9:34-35p. In particular, Dn 7:13, it marks the coming, or parousia, of the Son of Man, Mt 24:30+; v. 11 of this passage; cf. 1 Th 4:17+; Rv1:7; 14:14-16.”

Verses 50 and 51 say: Then he took them out as far as the outskirts of Bethany, and lifting up his hands he blessed them. Now he blessed them, he withdrew from them and was carried up to heaven.l Footnote l says “Om. ‘and was carried up to heaven’.” Parallel text for verse 51 is Lk 9:21 that says: But he gave them strict orders not to tell anyone anything about this. Verse 52 says: They worshipped him andm then he went back to Jerusalem full of joy; Footnote m says “Om. ‘They worshipped him and’.” Verse 53 says: and they were continually in the Temple praising God.n Footnote n says “Luke’s gospel ends where it began, in the Temple; its last word is of joy and praise.” Parallel text is Lk 2:20 that says: And the shepherds went back, glorifying and praising Godf for all they had heard and seen, it was exactly as they had been told to them.

Footnote f says “A favorite theme of Lk: 1:64; 2:28,38; 5:25-26; 7:16; 13:13; 17:15,18; 18:43; 19:37; 23:47; 24:53. Cf Ac 2:47+.”




The First Reading is taken from Ac 1:1-11. Verse 1 says: In my earlier work,a Theophilus, I dealt with everything Jesus had done and taught from the beginning…Footnote a says “The gospel of Luke.” Parallel texts are:

1. Lk 1:1-4 - Prologuea Seeing that many othersb have undertaken to draw up accounts of the events that have taken place among us, exactly as these were handed down to us by those who from the outside were eyewitness and ministers of the word. I in my turn, after carefully going over the whole story from the beginning, have decided to write an ordered account for you, Theophilus, so that your Excellency may learn how ell founded the teaching is that you have received.c Footnote a says “This prologue uses a classical vocabulary and construction; it is similar to the formal prefaces of historians during the Hellenistic age.”; Footnote b says “Hyperbole; understand ‘several’. For the narratives used and known by Luke, see Introduction to the Synoptic Gospels.”; and Footnote c says “Or possibly ‘that has come to your knowledge’, in which case Theophilus would not be a Christian to be confirmed in the faith but some distinguished official asking for information.”

2. Ac 1:22…someone who was with us right from the time when John was baptizing until the day when he was taken up from us - and he can act with us as a witness to his resurrection.

Verse 2 says: Until the day he gave his instruction to the apostles he had chosen through the Holy Spirit,b and was taken up to heaven.c Footnote b says “This emphasizes the part played by the Spirit in the first missionary activities of the apostle, vv 5,8 and ch. 2, as in the opening of Christ’s ministry, Lk 4:1,14,18.”; and Footnote c says “The Western text does not mention the ascension here.”

Parallel texts are:

1. Mt 28:19-20 - Go, therefore, make disciples of all the nations; baptize them in the name of the father and of the Son and of the Holy Spiri t, g and teach them to observe all the commands I gave you. And know that I am with you always; yes, to the end of time . Footnote g says “It may be that this formula, so far as the fullness of its expression is concerned, is a reflection of the liturgical usage established later in the primitive community. It will be remembered that Ac speaks of baptizing ‘in the name of Jesus’, cf. Ac. 1:5+. But whatever variation in formula, the underlying reality is the same.”

2. Lk 24:49 - And now I am sending down to you what the Father has promised. Stay in the city then, until you are clothed from the power from on high. 3. Lk 24:51 - Now he blessed them, he withdrew from them and was carried up to heaven.l Footnote l says “Om. ‘and was carried up to heaven’.” 4. 1 Tm 3:16 - Without any doubt, the mystery of our religion is very deep indeed: He c was made visible in the flesh, attested by the Spirit, seen by angels, proclaimed

to the pagans, believed in by the world, taken up on glory. d Footnote c says “He, i.e. Christ: many authorities (e.g. Vulg.) read ‘It’, i.e. the mystery, cf. Col 2:3+. Paul is quoting part of an early Christian hymn, cf. 6:15-16; 2 Tm 2:11-13; Ph 2:6-11. Also cf. Ep 1:3-14; 5:14; Col. 1:15-20.”; and Footnote d says “‘attested (lit. ‘justified’) by the Spirit’: the holiness and divinity of Christ were proved by the fact that he rose in glory, cf. Rm 1:4+. ‘Taken up in glory’, i.e. at the ascension.”

5. Ac 10:40-41…yet three days afterwards God raised him to lifem and allowed him to be seen, not be the whole people but only by certain witnesses God has chosen beforehand. Now we are those witnesses - we have eaten and drunk with him after his resurrection from the dead…Footnote m says “Lit. ‘raised him on the third

day’; stereotype formula of the Christian preaching and faith. It appears as early as 1 Co. 15:4 (a first stage of the creed) with the addition ‘according to the scriptures’. The formula echoes Jon 2:1 (cf. Mt 12:40): see also Ho 6:2. It recurs in Mt 16:21; 17:23; 20:19; 27:64; Lk 9:22; 18:33; 24:7,46.”

6. Ac 13:31 - And for many days he appeared to those who had accompanied him from Galilee to Jerusalem and it is these same companions of his who are now his witnesses before your people.

Verse 3 says: He had shown himself alive to them after his Passion by many demonstrations: for forty days he had continued to appear to them and tell them about the kingdom of God.d Footnote d says “The kingdom of God, Mt 4:27+, must be the main subject preached by the apostles, cf Ac 8:12, 19:8; 20:25; 28:23,31, as it was the main thing preached by Christ, cf. Mt 3:2+.” Parallel text of verse 3 is Mt 28:10 that says: Then Jesus said to them, ‘Do not be afraid: go and tell my brothers that they must leave for Galilee; they will see me there.’e Footnote e says “Though they agree in recording the initial apparition of the angel (or angels) to the women (Mt 28:5-7;Mk 16:5-7;Lk 24:5-7;Jn20;12-13), the four gospels show divergences when it comes to the appearances of Christ. Setting Mark aside (his abrupt conclusion present a special problem, cf. Mk 16:8+, and his ‘longer ending’ recapitulates the data of the other gospels), all the other gospels make a clear distinction, both literary and doctrinal, between: 1. Appearances to individuals that help to prove the fact of the resurrection; to Mary Magdalene, either alone (Jn 20:14-17; cf. Mk. 16:9), or accompanied (Mt. 28:9-10); to the disciples on the road to Emmaus (Lk 14:13-32; cf. Mk 16:12), to Simon (Lk 24:34), to Thomas (Jn 20-26-29). 2. A collective appearance that is coupled with an apostolic mission (Mt 28:16-20; Lk 24:36-49; Jn 20:19-23; cf. Mk 16:14-18). As well as this distinction there are two traditions as to where the appearances took place: 1. All in Galilee (Mk 16:7; Mt 28:20,16-20); 2. All in Judea (Lk and Jn 20). By way of appendix, Jn 21 adds ab appearance in Galilee which trough in bears the appearance to individuals (it is for Peter and John predominantly) is nevertheless coupled with an apostolic mission (given to Peter). The primitive apostolic preaching that Paul reproduces in 1 Co 15:3-7 list 5 appearances (apart from the appearance to Paul himself) which are not easily harmonized with the gospel accounts; in particular he mentions an appearance to James of which the Gospel to the Hebrews also speaks, All his gives the impression that different groups, which cannot now be easily identified, have given rise to different strands of traditions But these very divergences of traditions are far better witness than any artificial or contrived uniformity to the antiquity of the evidence and the historical quality of all these manifestations of the risen Christ.”

Verse 4 says: When he had been at table with them, he had told them not to leave Jerusalem, but to wait there for what the Father had promised. ‘It is’ he had said, ‘what you have heard me speak about: Parallel texts are:

1. Ac 19:8 - He began by going to the synagogue, where he spoke out boldly and argued persuasively about the kingdom of God. He did this for three months… 2. Lk 24:42-43,49 - And they offered him a piece of grilled fish, which he took and ate before their eyes. (vv. 42-43). And now I am sending down to you what the Father has

promised. Stay in the city then, until you are clothed from the power from on high. (v. 49). 3. Ac 2:33 - Now raised to the heights by God’s right hand,s he has received from the father the Holy Spirit, who was promised,t and what you see and hear is the

outpouring of that Spirit. Footnote s says “Words borrowed from Ps. 118 (v.16 LXX ‘The right hand of the Lord has raised me up’) used in their preaching by the apostles who took it to be messianic: Ac 4:11, 1 P 2:7, Mt 21:9p,42p, 23:39, Lk 13:35, Jn 12:13, Heb 13:6. But it is possible to translate. ‘ Having raised up to the right hand of God’ and to se in this an introduction to the quotation (v.34) of Ps. 110); which is another name of Apostolic preaching: Mt. 22:44p,26:64p, Mk 16:19, Ac 7:55,56, Rm 8:34,

1Co. 15:25, Ep. 1:20 Col. 3:1, Heb. 1:3,13, 8:1, 10:12, 12:2, 1 P.3:22.”; and Footnote t says “According to the prophets, the gif of the Spirit would characterize the messianic era, Ex. 36:27+. Peter explains the miracle his bearers have witnessed as the ‘pouring out’ of this spirit, foretold in Jl 3:1-2 by the risen Christ.”

4. Ga. 3:14 - This was done so that in Christ Jesus the blessing of Abraham might include the pagans, and so that through faith we might receive the promised Spirit. f Footnote f says “Lit. ‘the promise of the Spirit’. Var. ‘the blessing of the Spirit’”

5. Ep 1:13 - Now you too,n in him, have heard the message of the truth and the good news of your salvation, and have believed it; and you too have been stamped with the seal of the Holy Spirit of the Promise.o Footnote n says “Sixth blessing: the Jews are chosen to be the human share allotted to God, and are to be his witness until the coming of the Messiah. Paul, being a Jew, here uses ‘we’.”; and Footnote o says “Paul completes his Trinitarian account of God’s plan with the Spirit, since the giving of the Spirit shows the plan has reached its final stage. Nevertheless, though this gift has already begun, it is only given in a hidden way while the unspiritual world lasts, and will only be given fully when the kingdom of God is complete and Christ comes in glory.”

Verses 5 and 6 says: John baptized with water but you, not many days from now, will be baptizede with the Holy Spirit. Now having met together,f they asked him, ‘Lord, has the time come? Are you going to restore the kingdom to Israel?’g Footnote e says “The baptism of the Spirit foretold by John the Baptist, Mt. 3:11 p. and here promised by Jesus, will be initiated by the outpouring of the Spirit at Pentecost, Ac. 2:1-4. Subsequently, the apostles, obedient to Christ’s command, Mt 28:19, will continue to make use of baptism in water, Ac. 2:41, 8:12, 38, 9:18, 10:48, 16:15, 33, 18:8, 19:5, as the ritual initiation into the messianic kingdom , cf. Mt. 3:6+, but it will be ‘in the names of Jesus’, Ac. 2:38+, and through belief in Christ as savior, cf. Rm 6:4+, will be able to absolve from sins and to give the Spirit, Ac. 2;38. Connected with this Christian baptism by water, there is the companion rite of the ‘imposition, 1 Tm. 4:14+, the purpose of which is to give the gifts of the spirit in as manifest a way as they had been given at Pentecost, Ac. 8:16-19, 9:17-18, 19:5-6 (but cf. 10:1-48); this is the origin of the sacrament of confirmation. Side by side with these Christian sacraments the baptism of John was for a time still being administered by certain of the less instructed early Christians, Ac. 19:3.”; Footnote f says “Ac 1:6 takes up the narrative broken up in Lk 24:4”; and Footnote g says “The apostle still identified the messianic kingdom with the political restoration of David’s dynasty, Cf. Mt 14:17+.” Parallel texts of verse 5 are:

1. Ac 11:16 - And I remembered that the Lord had said, “John baptized with water, but you will be baptized with the Holy Spirit”.

2. Lk 3:16p …so John declared before them all, ‘I baptize you with water, but someone is coming, someone who is more powerful that I am, and I am not fit to undo the strap of his sandals; he will baptize you with the Holy Spirit and fire.

Verse 7 says: He replied, ‘It is not for you to know times and datesh that the Father had decided by his own authority, Footnote h says “Human history is the unfolding of salvation, and it develops through the ‘times and dates’; cf. Dn 2:21; 1 Th 5:1, that God has always foreseen (Rm 16:25+; 1 Co 2:7; Ep 1:4; 3:9,11; Col 1:26; 2 Tim 1:9; cf. Mt 25:34): first, there are the ‘times’ of preparation , Heb 1:2; 9:9; 1 P 1:11, and of God’s patience, Rm 3:26+; Ac 17:30; then follows the appointed time, Ga. 4:4+, the moment long foretold for the Messiah to come and begin the era for salvation, Rm 3:26+; after this, the time that is to elapse before the parousia, or final coming, 2 Co 6:2+; lastly, the great and final ‘Day’, 1 Co 1:8+ (preceded by the ‘last day’, 1 Tm 4:1+), and the Last Judgment itself, Rm 2:6+.” Parallel texts are:

1. Dn 2:21 - His, to control the procession of times and seasons, to make or unmake kings, to confer wisdom on the wise, and knowledge on those with wit to discern.

2. Mt 24:36p - But as for that day or hour, nobody knows it, neither the angels of heaven, nor the Son,u no one but the Father only. Footnote u says “Om. (Vulg.) ‘nor the Son’, probably for theological reasons. Christ as man received from the Father the knowledge of everything that has to do with his mission but, as he explicitly asserts in this passage, he could be ignorant of certain elements in the divine plan.”

3. 1 Th 5:1-2 - You will be expecting us to write anything to you, brothers, about ‘times and seasons’b since you know very well that the Day of the Lord is going to come like a thief in the night. Footnote b says “‘about times and seasons’: a cliché, cf. Ac 1:7+, underlying which is the idea of God as outside time and yet controlling it and its division, Ac 17:26.”

Verse 8 says: but you will receive power when the Holy Spirit comes on you i and then you will be my witnesses j not only in Jerusalem but throughout Judea and Samaria, and indeed to the ends of the earth.’ k Footnote i says “The Holy Spirit is a favorite theme of Luke (Lk 4:1+); he talks mostly about the Holy Spirit as a Power, Lk 1:35; 24:49;Ac 1:8;10:38; Rm 15:13,19; 1 Co 2:4,5; 1 Th 1:5; Heb 2:4, sent from God by Christ, Ac 2:38, to broadcast the Good News. 1. The Spirit gives the charismata, 1 Co 12:4f, that guarantee the message; the gift of tongues, Ac 2:4+, of miracles, 10:38, of prophecy, 11:27+; 20:23; 21:11, of wisdom, 6:3,5,10:2, the Spirit fives strength to proclaim Jesus as Messiah in spite of persecution 4:8,31; 5:32; 6:10;cf. Ph 1;19 and to bear witness to him, Mt. 10;20p; Jn 15:26; Ac 1:8; 2 Tm 1:7f,cf. following note; 3. The Spirit guides the Church in her major decisions: the admission of pagans, Ac 8:29,40; 10:19,44-47; 11;12-16; 15:8, without obligation to observe the Law, 15:28; Paul’s mission to the pagan worlds, 13:2f; 16:6-7; 19:1 (Western Text) cf. Mt. 3:16+,Ac also mentions the Spirit as received in baptism and forgiving sins, 2:38, cf. Rm 5:5+.”; Footnote j says “The primary functions of the apostles is to bear witness: not only to Christ’s resurrection, Lk. 24:48, Ac 2:32, 3:15, 4:33, 3:32, 24:48,13;31, 22:15, but also to the whole of is public life, Lk 1:21, Jn 15:27, Ac. 1:22, 10:39f.’”; and Footnote k- says “nothing can limit the apostolic mission.”

Parallel text of verse is that says: 1. Is 43:10 - You yourselves are my witnesses - it is Yahweh who speaks - my servantsa whom I have chosen, that men may knowb and believe me and understand that it

is I. No god was formed before me, nor will be after me. Footnote a says “‘my servants’ corr.; ‘my servant’ Hebr.”’ and Footnote b says “‘that men may know, etc.‘ corr.; ‘that you may know, etc.’ Hebr.”

2. Mt 28:19 - Go, therefore, make disciples of all the nations; baptize them in the name of the father and of the Son and of the Holy Spiri tg… Footnote g says “It may be that this formula, so far as the fullness of its expression is concerned, is a reflection of the liturgical usage established later in the primitive community. It will be remembered that Ac speaks of baptizing ‘in the name of Jesus’, cf. Ac. 1:5+. But whatever variation is formula, the underlying reality is the same.”

Verses 9 and 10 says: As he said this he was lifted up while they looked on, and a cloud l took him from their sight. They were still staring into the sky when suddenly two men in white were standing near them…Footnote l says “The cloud is part of theophanies in O.T., Ex 13:22+, and in NT, Lk 9:34-35p. In particular, Dn 7:13, it marks the coming, or parousia, of the Son of Man, Mt 24:30+; v. 11 of this passage; cf. 1 Th 4:17+; Rv1:7; 14:14-16.” Parallel texts for verse 9 are:

1. Lk 24:50-51 - Then he took them as far as the outskirts of Bethany, and lifting up his hands he blessed them. Now as he blessed them, he withdrew from them and was carried up to heaven.l Footnote l says “Omitted ‘and was carried up to heaven’.”

2. Jn 20:17 - Jesus said to her, ‘’Do not cling to me,f because I have not yet ascended to the Father. But go and find the brothers,g and tell them: I am ascending to my Fatherh and your Father, to my God and your God. Footnotes f says “Mary has fallen at the feet of Jesus to embrace them, cf. Mt. 28:9.”; Footnote g says “Var. ‘my

brothers’.”; and Footnote h - This assertion does not contradict the account of Ac 1:3f. Christ ‘went up’ to the Father, that is to say, his body entered into glory, Jn 3:13; 6:62; Ep 4:10; 1 Tm 3:16; Heb 4:14; 6:19f; 9:24; 1 P 3:22; cf. Ac 2:33+, 36+, on the day he rose from the tomb, Jn 20:17; Lk 24:51. The significance of the ‘ascension’, 40 days later, Ac 1:2f,9-11, is that the time of earthly companionship is over, that he is now ‘seated at the right hand of God’ and will not return before his final coming (the parousia).

3. Rm 10:6 - But the righteousness that comes from faith says this:c Do not tell yourself you have to bring Christ down - as in the text: Who will go up to heaven? Footnote c says” The argument is odd at first reading, because the passage of Dt is certainly an eulogy of the righteousness of the Law. But Paul sees in this text, which sums up the whole Law in the precept of love and the ‘circumcision of the heart’, Dt 30:6,16,20, a presentiment of the new law. The ‘word of faith’, uttered and effective by the spirit of Christ, 8:2,14, is deeper in the heart and sweeter in the mouth than the ‘word of the Law’ could be.”

4. Ep 4:8-10 - It was said that he would: When he ascended to the height, he captured prisoners, he gave gifts to men.d When it says ‘he ascended’, what can it mean if not the he descendede right down to the lower regions of the earth?f Footnotes d says “Following rabbinic practice Paul quotes this text for the sake of two phrases: ‘he ascended’ vv. 9-10, and ‘he gave gifts’ v. 11, which he interprets as the ascension of Jesus and the descent of the Spirit.”; Footnote e says “Add (Vulg.) ‘first of all’.”; and Footnote f says “Lit. ‘into the lower part of the earth’. The most appropriate interpretation is that ‘the earth’ is itself the ‘lower region’ to which Christ descended to give ‘ the gifts’ to mankind, and Paul’s argument is that these gifts can only be from the one who ‘ascended’. But the phrase can be taken to mean the subterranean kingdom of the dead, Nb 16:33f, to which Christ descended before the resurrection, 1 P 3:19f.”

5. 1 P 3:22 - …who has entered into heaven and is at God’s right hand,l now that he has made the angels and Dominions and Powers his subjects. Footnote l says “Add (Vulg.) ‘submitting to death so that we might have eternal life’.”

Verse 11 says: and they said, ‘Why are you men from Galilee standing here looking into the sky? Jesus who had been taken up from you into heaven, this same Jesusm will come back in the same way n as you have seen him go there.’ Footnote m says “Thus the Western Text. Text Rec. ‘this Jesus who had been taken up from you into heaven’; and Footnote n says “The glorious coming, the parousia, see notes on Mt 24 and Lk 17:22-37; 21:5-33.” Parallel texts of verse 11 say:

1. Lk 24:4 - As they stood there not knowing what to think, two men in brilliant clothes suddenly appeared at their side. 2. Ac 3:20 - …and so that the Lord may send the time of comfort.m Then he will send you the Christ he has predestined, that is Jesusn Footnote m says The epoch

coincides with that of Christ’s coming and of ‘the restoration of all things’, cf. 1:7+; Rm2:6+; a period which, as the apostles thought, would see the re-establishment of the kingdom in Israel, Ac 1:6-7. Repentance and conversion hasten its coming, cf. 2 P 3:12.”; and Footnote n says “Or ‘Jesus who has been appointed Christ for you’, cf. 2:36+. When the time comes, Christ who became King Messiah though his resurrection will return to establish his kingdom forever and to make all creation new, v. 21, cf. Rm 8:19+.”

3. Zec 14:4 - On that day, his feet will rest on the Mount of Olives, which faces Jerusalem from the east. The Mount of Olives will be split in half from east to west, forming a huge gorge; half the Mount will recede northwards, the other half southwards.

The Second Reading is taken from Eph 1:17-23.

Verse 17 says: May the God of our Lord Jesus Christ, the Father of glory, give you a spirit r of wisdom and perception of what is revealed, to bring you to full knowledge of him. Footnote r says “The gift is what technically would be called (actual) grace.” Parallel text of verse is that says:

1. Ep 3:14,16 - This then is what I pray, kneeling before the Fatherh…Out of his infinite glory, may he give you the power through his Spirit for your hidden self to grow strong. Footnote h says “Add (Vulg.) ‘of our Lord Jesus Christ’.”

2. Ex 24:16…and the glory of Yahwehf settled on the mountain of Sinai: for six days the cloud covered it and on the seventh day Yahweh called Moses from inside the cloud. Footnote f says “In the Priestly tradition, cf. 13:22+, the ‘glory of Yahweh’ is the manifestation of God’s presence. This ‘glory’ is a fire clearly distinguished (here and in 40:34-35) from the cloud that accompanied and surrounds it. The fire and the cloud are images borrowed from the great theophanies with a thunderstorm for their setting, 19:16+, but they have a more profound significance: the brilliant light (which needs no storm for appearance 33:22, and which later leaves is glow on face of Moses, 34:29) stands for God’s unapproachable majesty. It fills the newly erected tabernacle, 40:34-35, and will fill the Temple of Solomon, 1 K 8:10-11, On the eve of the destruction of Jerusalem Ezekiel saw the glory leaving the city, Ezk 9:3; 10:4,18-19, 11:22-23; later he sees it returning to the new Temple, Ezk 43:1f; for Ezekiel the ‘glory’ assumes a shining, human form, Ezk. 1:26-28. In other texts, and particularly in the Psalms, the glory of Yahweh simply expresses God’s majesty and the honor due to him, often with eschatological overtones; or else it indicates God’s miraculous power, Ex. 15:7, cf. the ‘glory’ of Jesus, Jn 2:11; 11:;40.”

3. 1 Jn 5:20 - We know, too, that the Son of God has come, and has given us the power to know the true God. j We are in the true God, as we are in his Son, Jesus Christ. This is the true God, this is eternal life. Footnote j says “Li. ‘the True’; he is the only true God and the only one known for what he is in truth, i.e. Life and Love.”

Verse 18 says: May he enlighten the eyes of your minds so that you can see what hope his call holds for you, what rich glories he has promised the saints will inherit. Footnote s says “Lit. ‘heart’; used in the Bible for the seat of knowledge as well as of love.” Parallel texts are:

1. Heb 3:1 - That is why all you who are holy brothers and have had the same heavenly call should turn your minds to Jesus, the apostle and the high priesta of our religion. Footnote a says: “Christ is both apostle, i.e. someone ‘sent’ by God to the human race, cf. Jn 3:17,34; 5:36; 9:7; Rm 1:1+; 8:3; Ga 4:4; and high priest representing the human race before God, cf. 2:17; 4:14; 5:5,10; 6:20; 7:26; 8:1; 9:11; 10:21.”

2. Ac 9:13 - When he heard that, Ananias said, ‘Lord, several people have told me about this man and all the harm he has been doing to your saintsg in Jerusalem. Footnote g says “Since God is the Holy One par excellence, Is. 6:3, those consecrated to his service are called ‘holy’, Lv. 17:1+. The term, applied originally to the people of Israel, Ex. 19:6+, and in particular to the community of the messianic era, Dn. 7:18+, is especially apt for the Christians who are the new ‘holy race’, 1 P. 2:5,9, called, Rm. 1:7, Col. 1:22, Ep. 1:4, 2 Tm. 1:9, by their baptismal consecration, Ep. 5:26f, to a blameless life, 1 Co. 7:34, Ep. 1:4, 5:3, Col. 1:22, which makes them holy as God is holy, 1 P. 1:15f, cf. 1 Jn. 3:3, and like Jesus himself, ‘the Holy One of God’, Mk. 1:24+. In the early community, it becomes the usual term for the Christians, in Palestine first, Ac. 9:13, 32, 41; Rm. 15:26,31; 1 Co. 16:1,15, 2 Co. 8:4, 9:1,12, and then in all the churches, Rm. 8:27, 12:13, 16:2, 15; 1 Co. 6:1f. 14:33, 2 Co. 12:12, Ep. 1:15, 3:18, 4:12, 6:18, Ph. 4:21f, Col. 1:4, 1 Tm. 5:10, Phm. 5,7; Heb. 6:10, 13:24, Jude 3 (and in the introductory formula of the letters of 2 Co. 1:1, etc.). I(n Rv. 5:8, 8:3, etc. the word is used more specifically of the Christians who witness by their death. At times, its application may be restricted to the leaders, the ‘apostles and prophets’, Ep. 3:5 and Col. 1:26, Ep. 3:8, 4:12, Rv. 18:20. Lastly, as in the OT, Jb. 5:1+, it may indicate the angels, Mk. 8:38, Lk. 9:26, Ac. 10:22, Jude 14, Rev. 14:10, and in some cases it is doubtful whether the reference is to angels or to the saints in glory, Ep. 1:18, Col. 1:12, 1 Th. 3:13, 2 Th. 1:10.”

Verse 19 says: and how infinitely great is the power that he has exercised for us believers. This you can tell from the strength of his power. Parallel text are:

1. Ep 3:20 - Glory be to him whose power, working in us, can do infinitely moren than we can ask or imagine… Footnote n says “Var. (Vulg.) ‘can do all’.” 2. 1 P 1:5 - Through your faith, God’s power will guard you until the salvation which has been prepared is revealed at the end of time.c Footnote c says “Lit. ‘at the last

time’.

Verse 20 says: at work in Christ when he used it to raise him from the dead and to make him sit at his right hand, in heaven, Parallel text are:

1. Is 52:13 - See, my servant will prosper, he shall be lifted up, exalted, rise to great heights.

2. Col 2:12 - You have been buried with him when you were baptized; and by baptism, too, you have been raised up with him through your belief in the power of God who raised him from the dead.

Verse 21 says: far above every Sovereignty, Authority, Power or Dominion,t or any other name that can be named, not only in this age but also in the age to come. Footnote t says “Names traditional in Jewish literature for angelic hierarchies.” Parallel texts are:

1. Ac 2:33+ - Now raised to the heights by God’s right hand, s he has received from the father the Holy Spirit, who was promised, t and what you see and hear is the outpouring of that Spirit. Footnote s says Words borrowed from Ps. 118 (v.16 LXX ‘The right hand of the Lord has raised me up’) used in their preaching by the apostles who took it to be messianic: Ac 4:11, 1 P 2:7, Mt 21:9p,42p, 23:39, Lk 13:35, Jn 12:13, Heb 13:6. But it is possible to trans late. ‘ Having raised up to the right hand of God’ and to se in this an introduction to the quotation (v.34) of Ps. 110); which is another name of Apostolic preaching: Mt. 22:44p,26:64p, Mk 16:19, Ac 7:55,56, Rm 8:34, 1Co. 15:25, Ep. 1:20 Col. 3:1, Heb. 1:3,13, 8:1, 10:12, 12:2, 1 P.3:22.”; and Footnote t – According to the prophets, the gif of the Spirit would characterize the messianic era, Ex. 36:27+. Peter explains the miracle his bearers have witnessed as the ‘pouring out’ of this spirit, foretold in Jl 3:1-2 by the risen Christ

2. 1 P 3:22…who has entered into heaven and is at God’s right hand,l now that he has made the angels and Dominions and Powers his subjects. Footnote l says “Add (Vulg.) ‘submitting to death so that we might have eternal life’”

3. Col 1:16…for in him were created all things in heaven and on earth: everything visible and everything invisible. Thrones, Dominations, Sovereignty, Powers - all things were created through him and for him.

4. Col 2:15 - And he got rid of the Sovereignties and the Powers, and paraded them in public, behind him in his triumphal procession.m Footnote m says “The tradition is that the Law was brought down to Moses by angels, Ga. 3:19+, and by honoring them as the lawgivers, cf. v. 18, people had been distracted from the true creator. Now that God had brought down the regime of that Law to an end, by means of the crucifixion, these angelic powers has lost the one thing that had given them power, and so they too must acknowledge that Christ has triumphed over them.”

5. Ph 2:9 - But Go raised him highk and gave him the namel which is above all other namesm. Footnote k says “Lit. ‘super-raised him’; by the resurrection and ascension.”; Footnote l says “Named him ‘Lord’, v. 11; or, at the deeper level, gave him the ineffable and divine name which, through the triumphed of the risen Christ, can now be expressed by the title Kyrios, Lord: cf. Ac 2:21; 3:16+.” and Footnotem says “Greater even than the angels, cf. Ep 1:21; Heb 1:4; 1 P 3:22.”

Verse 22 says: He has put all things under his feet, and made him, as the ruler of everything, the head of the Church, which is his body, the fullness of him who fills the whole creation. Parallel texts are:

1. Ps 8:6…made him lord over the work of your hands, set all things under his feet. 2. 1 Co 15:24-25 - After that will come the end, when he hands the kingdom to God the Father, having done away with every sovereignty, authority and power.g For he

must be king until he has put all his enemies under his feet… Footnote g says “All forces hostile to the sovereignty of God, cf. 1 Co 2:6; Ep 1:21; Col 1:16; 2:15; 1 P 3:22.” Verse 23 says: which is his body, the fullness of him who fills the whole creation.u Footnote u says “Lit. ‘fills all in all’. The Church, as the body of Christ, 1 Co. 12:12f, can be called the fullness (pleroma); cf. Infra 3:19, 4:13) in so far as it includes the whole new creation that shares (since it forms the setting of the human race) in the cosmic rebirth under Christ its ruler and head, cf. Col. 1:15-20f. The adverbial phrase ‘all in all’ is used to suggest something of limitless size, cf. 1 Co. 6, 15:28, Col. 3:11.”

Parallel text is Col. 1:18+-19 that says: Now the Church is his body, he is its head. f As he is the Beginning, he was first to be born from the dead, so that he should be first in every way;because God wanted all perfection to be found in him. g Footnote f says “On the church a Christ’s body, cf. 1 Co. 12:12f, he is called the ‘head’ of his own body both in a temporal sense (v. 18, i.e., he was the first to rise from the dead) and in a spiritual sense (v. 20, i.e. he is the leader of all the saved).”; and Footnote g says “Lit. ‘because (God) wanted the pleroma to dwell in him”. The exact meaning of the word ‘pleroma’ (i.e. the thing that fills up a gap or hole, like a patch, cf. Mt. 9:16) is not certain here. Some writers have thought it must mean the same as in 2:9 (the fullness of divinity that filled Jesus) but since vv. 15-18 have already dealt with the divinity of Jesus, it seems likely that the reference here is to the biblical concept of the entire cosmos as filled with the creative presence of God, cf. Is. 6:3, Jr. 23:24, Ps. 24:1, 50:12, 72:19, Ws. 1:7, Sir. 43:27, etc. The concept was also widespread in the Graeco-Roman world. Paul teaches that the incarnation and resurrection make Christ head not only of the entire human race, but of the entire created universe (cosmos), so that everything that was involved in the fall is equally involved in salvation, cf. Rm. 8:19-23, 1 Co. 3:22f, 15:20-28, Ep. 1:10, 4:10, Ph. 2:10f., 3:2f, Heb. 2:5-8, Cf. 2:9+.” (The following article is from Bloodline of the Holy Grail, “The Hidden Lineage of Jesus Revealed”, by Laurence Gardner, and online article from www.bibliotecapleyades.net, KarenLyster Website). And so we come to one of the most misunderstood events in the Bible - the Ascension. And in consideration of this, the births of Jesus and Mary Magdalene’s three children become apparent. We know from Gospel chronology that the Bethany second-marriage anointing of Jesus by Mary Magdalene was in the week before the Crucifixion (at the time of the March

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Passover). Also that, at that stage, Mary was three-months pregnant and should, therefore, have given birth six months later. So, what do the Gospels tell us about events in the notional month of September AD 33? In fact, they tell us nothing, but the story is taken up in the Acts of the Apostles, which detail for that month the event which we have come to know as the Ascension. One thing which the Acts do not do, however, is to call the event the ’Ascension’. This was a tag established by way of a Roman Church doctrine more than three centuries later. What the Bible text actually says is:

’And when he had spoken these things ... he was taken up, and a cloud received him out of their sight’.

It then continues, relating that a man in white said to the disciples:

’Why stand ye gazing up into heaven? This same Jesus ... shall so come in like manner as ye have seen him go’.

Then, a little later in the Acts, it says that heaven must receive Jesus until ’the time of restitution’. Given that this was the very month in which Mary Magdalene’s child was due, is there perhaps some connection between Mary’s confinement and the so-called Ascension? There certainly is - and the connection is made by virtue of the said ’time of restitution’. Not only were there rules to govern the marriage ceremony of a Messianic heir, but so too were there rules to govern the marriage itself. The rules of dynastic wedlock were quite unlike the Jewish family norm, and Messianic parents were formally separated at the birth of a child. Even prior to this, intimacy between a dynastic husband and wife was only allowed in December, so that births of heirs would always fall in the month of September - the month of Atonement, the holiest month of the calendar.

Indeed, it was this very rule which Jesus’s own parents (Joseph and Mary) had themselves broken. And this was the reason why the Jews were split in opinion as to whether Jesus was, in fact, their true Messiah. When a dynastic child was conceived at the wrong time of year, the mother was generally placed in monastic custody for the birth so as to avoid public embarrassment. This was called being ’put away privily’ and Matthew states quite plainly that, when Mary’s pregnancy was discovered, ’Joseph, her husband, being a just man and not willing to make her a public example, was minded to put her away privily’.

In this instance, special dispensation for the birth was granted by the angelic priest Simeon who, at that time, held the distinction of ’Gabriel’, being the archangel in charge. The Dead Sea Scrolls detail that the archangels (or chief ambassadors) were the senior priests at Qumrân who retained the traditional Old Testament titles of Michael, Gabriel, Raphael, Sariel, etc. In the case of Jesus and Mary Magdalene, however, the rules of wedlock had been obeyed to the letter, and their first child was properly conceived in December AD 32, to be born in September AD 33.

From the moment of a dynastic birth, the parents were physically separated - for six years if the child was a boy and for three years if the child was a girl. Their marriage would only be recommenced at the designated ’time of restitution’. Meanwhile, the mother and child would enter the equivalent of a convent and the father would enter the ’kingdom of heaven’. This kingdom was actually the Essene high monastery at Mird, by the Dead Sea, and the ceremony of entry was conducted by the angelic priests under the supervision of the appointed Leader of the Pilgrims. In the Old Testament book of Exodus, the Israelite pilgrims were led into the Holy Land by a cloud and, in accordance with this continued Exodus imagery, the priestly Leader of the Pilgrims was designated with the title ’Cloud’.

So, if we now read the Acts verses as they were intended to be understood, we see that Jesus was taken up by the Cloud (the Leader of the Pilgrims) to the kingdom of heaven (the high monastery), whereupon the man in white (an angelic priest) said that Jesus would return at the time of restitution (when his earthly marriage was restored).

PENTECOST SUNDAY OF YEAR Cycle C “Receive the Holy Spirit…” (Jn 20:22)

Gospel: John 20:19-23


Lastly, he showed himself to the Eleven themselves while they were at table. He reproached them for their incredulity and obstinacy, because they had refused to believe those who had seen him after he has risen (v. 14). And he said to them, ‘Go out to the whole world; proclaim the Good News to all creation (v. 15). He who believes and is baptized will be saved; he who does not believe will be condemned (v. 16). These are the signs that will be associated with believers: in my name they will cast out devils, they will have the gift of tongues;d (v. 17) they will pick up snakes in their hands, and be unharmed should they drink deadly poison, they will lay their hands on the sick, who will recover’ (v. 18). They were still talking about all this when he himself stood them and said to them, ‘Peace be with you!’ (v. 36). In a state of alarm and fright, they thought they were seeing a ghost (v. 37). But he said, ‘Why are you so agitated, and why are these doubts rising in your hearts (v. 38)? Look at my hands and feet; yes, it is I indeed. Touch me and see for yourselves, a ghost has no flesh and

=Mk 16:14-18 =Lk. 24:36-49 =Jn 20:19=23 1 Co. 15:5 Mk. 13:10 Is. 52:7 Mt 28:18-20 Lk. 24:47 Jn 20:21 Col. 1:23 Mt. 10:1p Ac 1:8+; 14:3 Lk. 10:19 Ac 28:3-6 1 Tim 4:14+

=Lk 24:36-39 =Jn 20:19-23 Lk. 1:12+ LK. 24:16+ 1 Jn 1:1

Appearance to the disciples Mk 16:17 - d - Var. ‘new tongues’.

bones as you can see I have.’ This was the third time that Jesus showed himself to the disciples after rising from the dead.

Jn 21:14

In a short time you will no longer see me, and then a short time later you will see me again. Peaces I bequeath to you, my own peace I give you, a peace the world cannot give, this is my gift to you. Do not let your hearts be troubled or afraid.

Jn 16:16 Jn 7:33 Jn 14:19

Jn 14:27 Rm 5:1 Ep 2:14-18 2 Th. 3:16

19 In the evening of the same day, the first day of the week, the doors were closed in the room where the disciples were,i for fear of the Jews. Jesus came and stood among them. He said to them. ‘Peace be with you’,

Jn20:19 - i- Add. ‘assembled’. Jn 14:27 - s - The customary Jewish greeting and farewell, cf. Lk. 10:5p; it means soundness of body but came to be used of the perfect happiness and the deliverance which the Messiah would bring. All this Jesus gives.

But something prevented them from recognizing him.d Something which had existed since the beginning, that we have heard, and we have seen with our own eyes; that we have watched and touched with our hands: the Word, who is life-this is our subject. I have told you this so that my own joye may be with you and your joy be complete. So it is with you: you are sad now, but I

Lk 24:16+ Lk 24:31 Jn 20:14,20 Lk. 21:4

1 Jn 1:1 1 Jn 2:13 Jn 1:1-5 Ac 22:15+ Jn 20:20,25,27 Lk. 24:39 Jn 1:1+ Jn 3:11+

Jn 15:11

Jn 3:29 Jn 16:21,22 Jn 17:13 1 Jn 1:4

Jn 16:22

20 And showed them his hands and his side. The disciples were filled with joy when they saw the Lord,

Lk. 24:16 - d- In the apparitions described by Lk and Jn, the disciples do not at first recognize the Lord: they need a word or a sign, Lk. 24:30f,35,37,39-43; Jn 20:14 and 16,20; 21:4 and 6-7; cf. Mt. 28:17. This is because the risen body, though the same body that died on the cross, is in a new condition; its outward appearance is therefore changed, Mk. 16:12, and it is exempt from the usual physical laws, Jn 20:19. On the condition of glorified bodies, cf. 1 Co. 15:44+. Jn15:11 - e -The perfect happiness of the messianic era which is communicated by the son of God.

shall see you again, and your hearts will be full of joy, and that joy no one shall take from you.

Jn 14:19 Jn 15:11 Jn 20:20 Ac 2:46+

I sent you to reap a harvest you have not worked for. Others worked for it; and you have come into the rewards of your trouble.’l As you sent me into the world, I have sent them into the world. Go, therefore, make disciples of all the nations, baptize themin the name of the father and of the Son and of the Holy Spirit,g and teach them to observe all the commands I gave you. And he said to them, ‘Go out to the whole world; proclaim the Good News to all creation… And that, in his name, repentance for the forgiveness of sins would be preached to all the nations, beginning from Jerusalem. You are witnesses to this.

Jn 4:38

Jn 17:18 Jn 10:36 Jn 4:38 Jn 20:21

Mt 28:19 Mk 16:15-16 Lk. 24:47 Ac 1:8+ Ac 2:38+

Mk 16:15 Mk. 13:10 Is 57:10 Mt 28:18-20 Lk 24:47 Jn 20:21

Lk 24:47f

Ac 10:40+ Lk 2:38 Mt. 3:2+; Mt 28:19-20

21 And he said to them again, ‘Peace be with you. As the Father sent me, so am I sending you.

Jn 4:38 - l- The reapers are the apostles, the sowers those who have labored before them, especially Jesus. Mt 28:19-20 - g – It may be that this formula, so far as the fullness of its expression is concerned, is a reflection of the liturgical usage established later in the primitive community. It will be remembered that Ac speaks of baptizing ‘in the name of Jesus’, cf. Ac. 1:5+. But whatever variation is formula, the underlying reality is the same.

I did not know him myself, but he who sent me to baptize with water had said

Jn 1:33+

22 After saying this he breathedj on them and said: ‘Receive the Holy Spirit.

Jn20:22 - j - The breath of Jesus is the symbol of the

to me, “The man on whom you see the Spirit come down and rest in the one who is going to baptize with the Holy Spirit”.y But you will receive power when the Holy Spirit comes on you.iand then you will be my witnessesj not only in Jerusalem but throughout Judaea and Samaria, and indeed to the ends of the earth’.k

Men of Israel, listen to what I am going to say;n Jesus of Nazareth was a man commended to you by God by the miracles and portents and signs that God worked through him when he was among you, as you all know.

Ac 1:8+ Is 43:10 Mt 28:19 =Lk 24:47-48

Ac 2:2 Mt 2:23 Ac 10:38 Lk 24:19

Spirit (‘breath’, in Hebrew); he send forth the Spirit who will make all things new, Gen. 1:2; 2:7; Ezk. 37:9; Ws 15:11; See Jn 19:30+ and Mt. 3:16+. Jn 1:33 - y-This phrase sums up the whole purpose of the Messiah’s coming, cf. Jn 1:1+, namely, that mankind might be born again in the spirit: the O.T. had already foretold it,cf. Ac. 2:33+. The Spirit rests on him, Is. 11:12, 42:1, Jn 1:33, and so he can confer it on others baptism on the Spirit, cf. here and Ac 1:5+), but only after his resurrection, Jn 7:39,16:7,8,20:22; Ac.2. For Jesus came in the flesh, 1 Jn. 4:2, 2 Jn 7, flesh that was corruptible, Jn 1:14+, and it is only when he is ‘lifted up; and has gone to the Father that his body, glorified now, is fully endowed with divine, life-giving power. Thenceforward the Spirit flows to the world from his body as from an inexhaustible spring, Jn 7:37-39, 19:34, cf. Rm. 5:5+. For the water symbolism, cf. Jn 4:1+. Ac 1:8 - i – The Holy Spirit is a favorite theme of Luke (Lk 4:1+); he talks mostly about the Holy Spirit as a Power, Lk 1:35; 24:49;Ac 1:8;10:38; Rm 15:13,19; 1 Co 2:4,5; 1 Th 1:5; Heb 2:4, sent from God by Christ, Ac 2:38, to broadcast the Good News. 1. The Spirit gives the charismata, 1 Co 12:4f, that guarantee the message; the gift of tongues,

Ac 2:4+, of miracles, 10:38, of prophecy, 11:27+; 20:23; 21:11, of wisdom, 6:3,5,10:2, the Spirit fives strength to proclaim Jesus as Messiah in spite of persecution 4:8,31; 5:32; 6:10;cf. Ph 1;19 and to bear witness to him, Mt. 10;20p; Jn 15:26; Ac 1:8; 2 Tm 1:7f,cf. following note; 3. The Spirit guides the Church in her major decisions: the admission of pagans, Ac 8:29,40; 10:19,44-47; 11;12-16; 15:8, without obligation to observe the Law, 15:28; Paul’s mission to the pagan worlds, 13:2f; 16:6-7; 19:1 (Western Text) cf. Mt. 3:16+,Ac also mentions the Spirit as received in baptism and forgiving sins, 2:38, cf. Rm 5:5+. j – The primary functions of the apostles is to bear witness: not only to Christ’s resurrection, Lk. 24:48, Ac 2:32, 3:15, 4:33, 3:32, 24:48,13;31, 22:15, but also to the whole of is public life, Lk 1:21, Jn 15:27, Ac. 1:22, 10:39f. k- nothing can limit the apostolic mission. Ac 2:22 – n – The content of the earliest apostolic preaching (the ‘kerygma’) is here summarized for the first time; cf. the five discourses of Peter, Ac. 2:14-39, 3:12-26; 4:8-12, 5:29-32, 10:34-43, and the discourse of Paul. 13:16-41. The kerygma is 1. a witness, 1:8+, to Christ’s death and resurrection, 2:24+, and to his exaltation, 2:33+; 2:36+, 2. It also provides certain details of Christ’s ministry; how it was

heralded by John the Baptist, 10:37, 13:24, inaugurated by teaching and miracle, 2:22, 10:38, completed by the appearances of the risen Christ, 10:40,41, 13:31, and by the gift of the Spirit, 2:33, 5:32. 3. It places this story in its wider setting: it appeals to the past, adducing the OT prophecies, 2:23+; 2:35+, and it surveys the future, the advent of the messianic era, inviting Jews and pagans to repentance, 2:38+, so that Christ’s glorious return may come the sooner, 3:20-21. The gospels, which are development of the primitive preaching, adopt the same theme.

I will give you the keys of the kingdom of heaven, whatever you bind on earth shall be considered bound in heaven; whatever you loose on earth shall be considered loosed in heaven.i I tell you solemnly, whatever you bind on earth shall be considered bound in heaven: whatever you loose on earth shall be loosed in heaven.j

Mt. 16:19 Mt 18:18 Is 22:22 Lk 22:32 Jn 20:23 Rev 3:7

Mt. 18:18+

Mt 16:19+ Jn 20:23

23 for those whose sins you retain, they are retained.

Mt. 16:19 - i - The City of God, like the City of Death, has its gates too; they grant entrance only to those who are worthy of it. Peter has the keys. It is his function, therefore, to open or close to all who would come to the kingdom of heaven through the Church. ‘bind’ and ‘loose’ are technical rabbinic terms; primarily they have a disciplinary reference; one is ‘bound’ (condemned to) o ‘loosed’ (absolved from) excommunication. Their secondary usage is connected with doctrinal or juridical decisions: an opinion is ‘bound’ (forbidden) or ‘loosed’ {allowed). Of the household of God Peter is controller (the keys symbolize this, cf. Is. 22:22). In that capacity, he is to exercise the disciplinary power of admitting or excluding those he thinks fit; he will also, in the administration of the community, make necessary decision in questions of doctrinal belief and of moral

conduct. The verdicts he deliver or the pronouncements he makes will be ratified by God i heaven. Catholic exegetes maintain that these enduring promises hold good not only for Peter himself but also for Peter’s successors. This inference, not explicitly drawn in the text, is considered legitimate because Jesus plainly intends to provide for his Church’s future by establishing a regime that will not collapse after Peter’s death. Two other texts, Lk. 22:31f and Jn. 21:15f, on Peter’s primacy emphasize that its operation is to be in the domain of faith; they also indicate that this makes him head not only of the Church after the death of Christ but of the apostolic group then and there. Mt. 18:18 - j - One of the powers conferred on Peter is here conferred on the Church’s ministers, to whom this discourse is primarily addressed.



The great feastsd. Three times a year you are to celebrate a feast in my honor.

Ex 23:14+ 1 When Pentecost day came round, theya had all met in one room,

Ac 2:1 - a - Not the hundred and twenty, 1:15-26, but the group mentioned in 1:13-14. Ex 23:14 - d- The four Pentateuchal traditions have each a calendar of the great religious feasts: Ex 23:14-17 ‘Elohistic’; Ex. 34:18-23 ‘Yahwistic’; Dt 16:1-16 ‘Deuteronomic’; and the ‘Priestly tradition of Lv 23 with which the liturgical regulations of Nb 28-29 correspond. In the various texts appear further details of ritual but the three principal feasts remain those laid down by Ex 23. 1. In Spring the feast of Unleavened Bread, including the Passover, see notes to 12:1 and 11.2. The feast of Harvest, called ‘feast of Weeks’ in Ex 34:22; it was held seven weeks, Dt 16:9, or fifty days, Lv 23:16, after the Passover (hence its Greek name ‘Pentecost’, Tb 2:1) and marked the end of the wheat harvest; at a later date it also commemorated the giving Law on Sinai. 3. The feast of Ingathering of grapes and olives in the autumn; it was called The feast of tabernacles (or Shelters), Dt 16:13; Lv 23:34, because during the week’s festivities the people lived in huts made in the vineyard; these shelters reminded the Israelites of their ancestors’ tents in the wilderness, Lv 23:43. Of these three feast the most popular seems to have been Ingathering or

Tabernacles, which is called simply the ‘feast’ in 1 K 8:2,65; Ezk 45:25. Later, other feast were added: the religious New Year, Lv 23:24; the Day of Expiation, Lv 16 and 23:27-32; and after the Exile: Purim, Est 9:24; Dedication, 1 M 4:59; the Day of Nikanor, 1 M 7:49.

As they prayed, the house where they were assembled rocked; they were all filled with the Holy Spirit and began to proclaim the word of God boldly.l By the word of Yahweh the heavens were made, their whole array by the breath of his mouth… You give breath, fresh life begins,f you keep renewing the world. The wind blowsd wherever it pleases; you hear its sound, but you cannot tell where it comes from or where it is going. That is how it is with all who are born of the Spirit. After saying this he breathedj on them and said:

Ac 4:31 Ac 1:8+

Ps 33:6 Gn 2:1 Jn 1:1+

Ps 104:30 Gn 1:2; 2:7 Jdt 16:14 Ws 7:27 Ezk 37:10 Ac 2:2f

Jn 3:8+ Qo 11:5 Ac 2:2

Jn 20:22 Jn 1:33+ Ac 1:8+; 2:2

2 When suddenly they heard what sounded like a powerful wind from heaven,b the noise of which filled the entire house in which they were sitting;

Ac 2:2 - b - The Spirit is like the wind, and the same word is used for both ‘spirit’ and ‘breath’. Ac 4:31 - l - A miniature Pentecost, cf. the earlier one, 2:1f. Ps 104:30 – f- The spirit of God is the source of all being and life. Jn 3:8+ - d – In Greek, as in Hebr., one word serves for both ‘wind’ and ‘spirit’. Jn 20:22 - j - The breath of Jesus is the symbol of the Spirit (‘breath’, in Hebrew); he sends forth the Spirit who will make all things new, Gen. 1:2; 2:7; Ezk. 37:9; Ws 15:11; See Jn 19:30+ and Mt. 3:16+.

3 And something appeared to them that seemed like tongues of fire;c these separated and came to rest on the head of each of each of them.

Ac 2:3 - c - The shape of the flames (Is. 5:24; cf. Is 6:6-7) is here associated with the gift of tongues.

John baptized with water but you, not many days from now, will be baptized e with the Holy Spirit. And the moment Paul had laid hands on them the Holy Spirit came down on them, and they began to speak with tongues and to prophesy. But you will receive power when the Holy Spirit comes on you.iand then you will be my witnessesj not only in Jerusalem but throughout Judaea and Samaria, and indeed to the ends of the earth’.k

The spirit of the Lord, indeed, fills the whole world, and that which holds all things togetheri knows every word that is said.j

Ac 1:5+ Jn 11:16 Lk 3:16p

Ac 19:6 Ac 1:5+ Ac 8:15-17+ 1 Tm 4:14+ Ac 2:4+; 11:27+

Ac 1:8+ Is 43:10 Mt 28:19 =Lk 24:47-48

Ws 1:7 Ps 139:7-12 Jr 23:24 Ac 2:4

4 They were all filled with the Holy Spirit,d and began to speak foreign languages as the Spirit gave them the gift of speech.

Ac 2:4 – d - One element, vv. 4.11,13, of the Pentecost Miracle is the gift of glossolalia common in the early Church: see 10:46, 11:15 19:6, 1 Co. 12-14; cf. Mk 16:17, cf early prophecy in Israel, Nb. 11:25-59, 1S. 10:5-6,10-13, 19:20-24, ik.22:10,cf. the promise of Joel, 3:1-5, quoted by Peter, vv. 17f. Ac 1:5 - e – The baptism of the Spirit foretold by John the Baptist, Mt. 3:11 p. and here promised by Jesus, will be initiated by the outpouring of the Spirit at Pentecost, Ac. 2:1-4. Subsequently, the apostles, obedient to Christ’s command, Mt 28:19, will continue to make use of baptism in water, Ac. 2:41, 8:12, 38, 9:18, 10:48, 16:15, 33, 18:8, 19:5, as the ritual initiation into the messianic kingdom, cf. Mt. 3:6+, but it will be ‘in the names of Jesus’, Ac. 2:38+, and through belief in Christ as savior, cf. Rm 6:4+, will be able to absolve from sins and to give the Spirit, Ac. 2;38. Connected with this Christian baptism by water, there is the companion rite of the ‘imposition, 1 Tm. 4:14+, the purpose of which is to give the gifts of the spirit in as manifest a way as they had been given at Pentecost, Ac. 8:16-19, 9:17-18, 19:5-6 (but cf. 10:1-48); this is the origin of the sacrament of confirmation. Side by side with these Christian sacraments the baptism of John was for a time still being

administered by certain of the less instructed early Christians, Ac. 19:3. Ac 1:8 - i – The Holy Spirit is a favorite theme of Luke (Lk 4:1+); he talks mostly about the Holy Spirit as a Power, Lk 1:35; 24:49;Ac 1:8;10:38; Rm 15:13,19; 1 Co 2:4,5; 1 Th 1:5; Heb 2:4, sent from God by Christ, Ac 2:38, to broadcast the Good News. 1. The Spirit gives the charismata, 1 Co 12:4f, that guarantee the message; the gift of tongues, Ac 2:4+, of miracles, 10:38, of prophecy, 11:27+; 20:23; 21:11, of wisdom, 6:3,5,10:2, the Spirit fives strength to proclaim Jesus as Messiah in spite of persecution 4:8,31; 5:32; 6:10;cf. Ph 1;19 and to bear witness to him, Mt. 10;20p; Jn 15:26; Ac 1:8; 2 Tm 1:7f,cf. following note; 3. The Spirit guides the Church in her major decisions: the admission of pagans, Ac 8:29,40; 10:19,44-47; 11;12-16; 15:8, without obligation to observe the Law, 15:28; Paul’s mission to the pagan worlds, 13:2f; 16:6-7; 19:1 (Western Text) cf. Mt. 3:16+,Ac also mentions the Spirit as received in baptism and forgiving sins, 2:38, cf. Rm 5:5+. j – The primary functions of the apostles is to bear witness: not only to Christ’s resurrection, Lk. 24:48, Ac 2:32, 3:15, 4:33, 3:32, 24:48,13;31, 22:15, but also to the whole of is public life, Lk 1:21, Jn 15:27, Ac. 1:22, 10:39f. k- nothing can limit the apostolic mission.

Ws 1:7 – i – A phrase from the Stoic vocabulary, emphasizing the function of the spirit of the Lord which maintains the cosmos in unity (cf. the part ascribed to Christ, Col. 1:17;Heb 1:3). The notion is new; the OT knew God as sole creator, Gn 1+; Is 42:8+, but had considered his activity in the universe only from the point of view of omniscience and ubiquity, Am 4:13; 9:2-3; Jr 23:24; 1 K 8:27; Jb 34:21-23; Ps 139:7-12; Si42: 18-20. j– Lit. ‘has knowledge of sounds’. The liturgy of Pentecost applies this text to the ‘gift of tongues’, Ac 2:2-4.

And that, in his name, repentance for the forgiveness of sins would be preached to all the nations, beginning from Jerusalem. You are witnesses to this.

Lk 24:47 Ac 10:40+ Lk 2:38 Mt. 3:2+; Mt 28:19-20 Ac 1:8+; 1:4

5 Now there were devout mene living in Jerusalem from every nation under heaven,

Ac 2:1 - e - ‘devout men’ Sin. Western Text ‘ Now the Jews who were living in Jerusalem were men of every nation under heaven’. The other texts haveboth ‘devout men’ and ‘Jews’.

Go, therefore, make disciples of all the nations, baptize them in the name of the father and of the Son and of the Holy Spirit,g and teach them to observe all the commands I gave you. As long as you persevere and stand firm on the solid base of your faith, never letting yourselves drift away from the hope promised by the Good News, which you have heard, which has been preached to the whole human race,l and of which I, Paul, have become the

Mt 28:19 Mk 16:15-16 Lk. 24:47 Ac 1:8+ Ac 2:38+

Col 1:23 Col 1:5d Mk 16:15 Ac 2:5 2 Co 3:6 Ep 3:7,17

6 And at this sound they all assembled, each one bewildered to hear these men speaking his own language.f

Ac 2:1 - f- A second characteristic of the Pentecost miracle: the apostles speak a universal language; the unity lost at Babel is restored. This symbolizes and anticipates the apostles’ worldwide mission. Mt 28:19-20 - g – It may be that this formula, so far as the fullness of its expression is concerned, is a reflection of the liturgical usage established later in the primitive community. It will be remembered that Ac speaks of baptizing ‘in

servant.

the name of Jesus’, cf. Ac. 1:5+. But whatever variation is formula, the underlying reality is the same. Col 1:23 – l – Lit ‘to all creation under the sky’.

The tower of Babela Throughout the earth, men spoke the same language, with the same vocabulary. Now as they moved eastwards they found a plain in the land of Shinarb where they settled. They said to one another, ‘Come, let us make bricks and bake them in the fire’. - For stone they used bricks and for mortar they used bitumen. - ‘Come,’ they said ‘let us build ourselves a town and a tower with its top reaching heaven. Let us make a name for ourselves, so that we may not ne scattered about the whole earth.’ Now Yahweh came down to see the town and the tower that the sons of man had built. ’So they are all a single people with a single language!’ said Yahweh. ‘This is but the start of their undertakings!’ There will be nothing too hard for them to do. Come, let us go down and confuse their language on the spot so that they can no longer understand one another.’ Yahweh scattered them thence over the whole face of the earth, and they stopped building the town. It was named

Gn 11:1-9 ↗Ws 10:5 ↗Ac 2:5-12 Col 3:11 ↗Rv 7:9-10 Si 40:19 Gn 3:22 Is 14:12f Jr 51:53 Jn 11:52; 10:19

7 They were amazed and astonished. ‘Surely’ they said ‘ all these men speaking are Galileans?

Gn 11 - a - This ‘Yahwistic’ narrative gives a different explanation of the diversity of peoples and tongues: mankind sinned and this was its punishment; it was a sin of overweening pride (v. 4) like that of our first parents, ch. 3. Unity will be restored only in Christ the savior, cf. the Pentecostal gift of tongues, Ac 2:5-12, and the gathering of all nations in heaven, Rv 7:9-10. b - Babilonia, see 10:10; Is. 11:11; Dn 1:2. c- ‘Babel’ is here explained by the root bll ‘to confuse’; the name actually means ‘gate of the gods’.

Babel, therefore, because there Yahweh confusedc the language of the whole earth. It was from there that Yahweh scattered them over the whole face of the earth.

8 How does it happen that each of us hears them in his own native language?

9 Parthians, Medes and Elamites; people from Mesopotamia, Judaea and Cappadocia, Pontus and Asia,

10 Phrygia and Pamphylia, Egypt and the parts of Libya round Cyrene; as well as visitors from Rome -

He and the whole of his household were devout and God-fearing, b and he gave generously to Jewish causes and prayed constantly to God. Since they could hear them speaking strange languages and proclaiming the greatness of God. Peter himself then said… So that any uninitiated people or unbelievers, coming into the meeting of the whole church where everybody was speaking in tongues, would say you were all mad…

Ac 10:2+ Lk 12:33+; 18:1

Ac 10:46 Ac 2:4+, 11 Ac 8:36+; 11:17

1 Co 14:23 Ac 2:4,13

11 Jews and proselytesg alike- Cretans and Arabs; we hear them preaching in our own language about the marvels of God.

Ac 2:11 - g - Pagan converts to Judaism who joined the chosen race by being circumcised. These proselytes are not the same as the God-fearers, 10:2+, who admire the Jewish religion and attend the synagogue but do not accept circumcision or the ritual prescribed by the Law. Jews and proselytes are not here additional classes of people: the terms qualify the nations just enumerated. Ac 10:2 – b- The expressions ‘fearing God’, 10:2,22, 35, 13:16, and ‘worshipping God’ 13:43, 50, 16:14, 7:4,17,18:7, are technical terms for admirers and followers of the Jewish religion who stop short of circumcision, cf. 2:11+.

Second Reading: 1 Co 12:3b-7, 12-13


All who call on the name of the Lord will be saved.m For this reason the whole House of Israel can be certain that God has made this Jesus whom you crucified both Lord and Christ.v If your lips confess that Jesus is Lord and if you believe in your heart that God raised him from the dead, e ten you will be saved. And that every tongue should acclaim o Jesus Christ as Lord, p to the glory of God the Father. q

Ac 2:21+, 36 Rm 10:9-13 1 Co 1:2 Ac 2:23+; 9:22+

Rm 10:9 Ac 2:36+ 1 Co 12:3

Ph 2:11 Ac 2:36+ Rm 1:4; 10:9 1 Co 12:3

3b No one can say, ‘Jesus is Lord’ unless he is under the influence of the Holy Spirit.

Ac 2:21,36 - m - The Christians style themselves ‘those who invoke on the name of the Lord’, 9:14,21; 22:16; 1 Co 1:2; 2 Tm 2:22; the title ‘Lord’ no longer indicates Yahweh but Jesus, cf. Ph 2:11; Ac 3:16. On Judgment day people will be received or rejected according as they have or have not invoked this name, i.e. acknowledged Jesus as Lord; see Ac 4:12 and Rm 10:9. Ac 2:36 - v - Conclusion of the argument from scripture. It is by his resurrection that Jesus has been constituted the ‘Lord’ of whom Ps 110 speaks, and the ‘Messiah” (Christ) to whom Ps 16 refers. From Ps. 2:7 (Son of God), Ac 13:33+; Heb. 1:5; 5:5; Rom. 1:4+ develop a similar argument. Cf. also Ac 5:31 (leader and savior); 10:42 and Rom 14:9 (Judgeand Lord of the living and dead); Ph. 2:9-11 (glorified Lord).

Ph. 2:11 – o – Var. ‘and every tongue shall acclaim’. p – Om. ‘Christ’. This proclamation is the essence of the Christian creed, Rm. 10:9, 1 Co. 12:3, cf. Col. 2:6. The use of Is. 45:23 (in which this homage is addressed to Yahweh himself) is a clear indication of the divine character that is meant to be understood by the title Kyrios, cf. Jn. 20:28, Ac. 2:36. q - Vulg. Interpretation is ‘proclaim that Jesus Christ is in the glory of God the Father’.

There is one Lord, one faith, one baptism… Each one of you has received a special grace, so, like good stewards responsible for all these different graces from God, put yourselves at the service of others.

Ep 4:5 1 Co 1:13; 8:6; 12:4-6 2 Co 13:13+

1 P 4:10 Rm 12:6-8 1 Co 12:4-11

4 There is a variety of gifts but always the same Spirit;

5 there are all sorts of service to be done, but always to the same Lord;

6 working in all sorts of different ways in different people, it is the same God who is working in all of themc;

1 Co 12:6 - c - Note again the Trinitarian formulation, cf. 6:11; 2 Co 13:13+.

in the church, God has given the first place to the apostles, the second to prophets, the third to teachers;l after them miracles, and after them the gift of healing; helpers,m good leaders,n those with many languages. (v. 28). Are all of them apostles, or are all of them prophets, or are all of them teachers? Do they all have the gifts of miracles (v. 29), or all have the gift of healing? Do all speak strange languages, and all interpret them (v. 30)? But you will receive power when the Holy Spirit comes upon you,i and then you will be my witnessesj not only in Jerusalem but throughout Judea and Samaria, and indeed to the ends of the

1 Co 12:28-30 1 Co 12:7-11 Rm 12:6-8 Ep 4:11 Ac 11:27+ Rm 1:1+ Jm 3:1+

Ac 1:8+ Is 43:10 Mt 28:19 =Lk 24:47-48

7 the particular way in which the Spirit is given to each person is for a good purpose.

1 Co 13:28 - l - The regular teachers appointed for each separate church, cf. Ac 13:1+. m - Lit. ‘helpings’; voluntary gifts to works of charity. n - Administrators and guides of the church. Ac 1:8 - i – The Holy Spirit is a favorite theme of Luke (Lk 4:1+); he talks mostly about the Holy Spirit as a Power, Lk 1:35; 24:49;Ac 1:8;10:38; Rm 15:13,19; 1 Co 2:4,5; 1 Th 1:5; Heb 2:4, sent from God by Christ, Ac 2:38, to broadcast the Good News. 1. The Spirit gives the charismata, 1 Co 12:4f, that guarantee the message; the gift of tongues, Ac 2:4+, of miracles, 10:38, of prophecy, 11:27+; 20:23; 21:11, of wisdom, 6:3,5,10:2, the Spirit fives strength to proclaim Jesus as Messiah in spite of persecution 4:8,31; 5:32; 6:10;cf. Ph 1;19 and to bear witness to



earth’.k

Our gifts differ according to the grace given us. If your gift is prophecy, then use it as your faith suggests; if administration, then use it for administration; if teaching, then use it for teaching. Let the preachers deliver sermons, the almsgiver give freely, the officials be diligent, and those who do works of mercy do them cheerfully.

Rm 12:6-8 Ac 11:27+ 1 Co 12:8-10, 28-30 Ep 4:7-11 1 P 4:10 Tt 1:5+

him, Mt. 10;20p; Jn 15:26; Ac 1:8; 2 Tm 1:7f,cf. following note; 3. The Spirit guides the Church in her major decisions: the admission of pagans, Ac 8:29,40; 10:19,44-47; 11;12-16; 15:8, without obligation to observe the Law, 15:28; Paul’s mission to the pagan worlds, 13:2f; 16:6-7; 19:1 (Western Text) cf. Mt. 3:16+,Ac also mentions the Spirit as received in baptism and forgiving sins, 2:38, cf. Rm 5:5+. j – The primary functions of the apostles is to bear witness: not only to Christ’s resurrection, Lk. 24:48, Ac 2:32, 3:15, 4:33, 3:32, 24:48,13;31, 22:15, but also to the whole of is public life, Lk 1:21, Jn 15:27, Ac. 1:22, 10:39f. k- nothing can limit the apostolic mission.

You know, surely that your bodies are members making up the body of Christ, do you think I can take part in Christ’s body and join them to the body of a prostitute? Never! The fact that there is only one loaf means that, though there are many of us, we form a single body because we all have a share in this one loaf. Just as each of our bodies has several parts and each part has a separate function, so all of us, in union with Christ, form one body, and as parts of it we belong to each other. c So from now on, there must be no more lies: You must speak the truth to one

1 Co 6:15 1 Co 2:12+ Rm 6:12-13

1 Co 10:17

1 Co 12:12+ Ep 4:4

Rm 12:4-5 1 Co 12:9; 13:2 1 Co 12:12

Ep 4:25 Zc 8:16

12 Just as a human body, it is made up of many parts, is a single unit because all these parts, though many, make one body, so it is with Christ.k

1 Co 12:12 - k - The way a human body gives unity to all its component parts is the way Christ, as a unifying principle of the Church, gives unity to all Christians in his Body.

Rm 12:4-5 - c - The sentence emphasizes not so much the identification of Christians with Christ, 1 Co 12:27 as their dependence on one another.


another, since we are all parts of one body. And may the peace of Christ reign in your hearts, because it is for this that you were called together as part of one body. Always be thankful.

Col 3:9 1 Co 12:12+

Col 3:15

And there are no more distinctions between Jew and Greek, slave and free, male and female, but all of you are one in Christ Jesus. There is one Body, one spirit, just as you were called into one and the same hope when you were called. There is one Lord, one faith, one baptism, and one God who is Father of all, over all, though all and within all.b And in that image there is no room for distinction between Greek and Jew, between the circumcised or the uncircumcised, or between barbarian and Scythian, slave and free men. There is only Christ: he is everything and he is in everything.f

Ga 3:28 Rm 6:4+; 13:14+ Ep 4:24 Rm 10:12 1 Co 12:13 Col 3:11

Ep 4:4-6 Rm 12:5 1 Co 10:17; 12:12+ 1 Co 1:13; 8:6; 12:4-6 2 Co 13:13+

Col 3:11 Gn 11:1 1 Co 12:13; 15:28 Ga 3:27-28 Ep 4:13

13 In the one Spirit we were all baptized, Jews as well as Greeks, slaves as well as citizens, and one Spirit was given to us all to drink

Ga 3:28 - p - Var. ‘you are all of Christ Jesus’. Ep 4:6 - b - Var. (Vulg.) ‘within all of us’. Col 3:11 - f - The new creation will not be divided into races and religions and cultures and social classes in the way the present creation has been since the Fall: the whole world will be reunited in Christ.

Homily for the Pentecost Sunday (Cycle C)

Based on John 20:19-23 (Gospel), Ac 2:1-11 (First Reading) and 1 Co 12:3b-7, 12-13 (Second Reading)


RECEIVE THE HOLY SPIRIT “Receive the Holy Spirit…” (Jn 20:22)

The Gospel for this Pentecost Sunday (Cycle C) is taken from John 20:19-23 under the title “Appearance to the disciples”. The whole gospel narrative has parallels in the following places:

1. =Mk 16:14-18 - Lastly, he showed himself to the Eleven themselves while they were at table. He reproached them for their incredulity and obstinacy, because they had refused to believe those who had seen him after he has risen (v. 14). And he said to them, ‘Go out to the whole world; proclaim the Good News to all creation (v. 15). He who believes and is baptized will be saved; he who does not believe will be condemned (v. 16). These are the signs that will be associated with believers: in my name they will cast out devils, they will have the gift of tongues;d (v. 17) they will pick up snakes in their hands, and be unharmed should they drink deadly poison, they will lay their hands on the sick, who will recover’ (v. 18). Footnote d says “Var. ‘new tongues’.”

2. =Lk 24:36-39 - They were still talking about all this when he himself stood them and said to them, ‘Peace be with you!’ (v. 36). In a state of alarm and fright, they thought they were seeing a ghost (v. 37). But he said, ‘Why are you so agitated, and why are these doubts rising in your hearts (v. 38)? Look at my hands and feet; yes, it is I indeed. Touch me and see for yourselves, a ghost has no flesh and bones as you can see I have.’

3. Jn 21:14 - This was the third time that Jesus showed himself to the disciples after rising from the dead. Verse 19 of the Gospel says: In the evening of the same day, the first day of the week, the doors were closed in the room where the disciples were,i for fear of the Jews. Jesus came and stood among them. He said to them. ‘Peace be with you’… Footnote isays “Add. ‘assembled’”. Parallel texts are:

1. Jn 16:16 - In a short time you will no longer see me, and then a short time later you will see me again. 2. Jn 14:27 - Peaces I bequeath to you, my own peace I give you, a peace the world cannot give, this is my gift to you. Do not let your hearts be troubled or afraid.

Footnote s says “The customary Jewish greeting and farewell, cf. Lk. 10:5p; it means soundness of body but came to be used of the perfect happiness and the deliverance which the Messiah would bring. All this Jesus gives”.

Verse 20 says: And showed them his hands and his side. The disciples were filled with joy when they saw the Lord… Parallel texts of verse 20 are:

1. Lk 24:16 - But something prevented them from recognizing him.d Footnote d says “In the apparitions described by Lk and Jn, the disciples do not at first recognize the Lord: they need a word or a sign, Lk. 24:30f,35,37,39-43; Jn 20:14 and 16,20; 21:4 and 6-7; cf. Mt. 28:17. This is because the risen body, though the same body that died

on the cross, is in a new condition; its outward appearance is therefore changed, Mk. 16:12, and it is exempt from the usual physical laws, Jn 20:19. On the condition of glorified bodies, cf. 1 Co. 15:44+”.

2. 1 Jn 1:1 - Something which had existed since the beginning, that we have heard, and we have seen with our own eyes; that we have watched and touched with our hands: the Word, who is life-this is our subject.

3. Jn 15:11 - I have told you this so that my own joye may be with you and your joy be complete. Footnote e says “The perfect happiness of the messianic era which is communicated by the son of God”.

4. Jn 16:22 - So it is with you: you are sad now, but I shall see you again, and your hearts will be full of joy, and that joy no one shall take from you. Verse 21 says: And he said to them again, ‘Peace be with you. As the Father sent me, so am I sending you… Parallel texts are:

1. Jn 4:38 - I sent you to reap a harvest you have not worked for. Others worked for it; and you have come into the rewards of your trouble.’l Footnote l says “The reapers are the apostles, the sowers those who have labored before them, especially Jesus.”

2. Jn 17:18 - As you sent me into the world, I have sent them into the world. 3. Mt 28:19 - Go, therefore, make disciples of all the nations, baptize them in the name of the father and of the Son and of the Holy Spirit,g and teach them to observe

all the commands I gave you. Footnote g says “It may be that this formula, so far as the fullness of its expression is concerned, is a reflection of the liturgical usage established later in the primitive community. It will be remembered that Ac speaks of baptizing ‘in the name of Jesus’, cf. Ac. 1:5+. But whatever variation is formula, the underlying reality is the same”.

4. Mk 16:15 - And he said to them, ‘Go out to the whole world; proclaim the Good News to all creation… 5. Lk 24:47 - And that, in his name, repentance for the forgiveness of sins would be preached to all the nations, beginning from Jerusalem. You are witnesses to this.

Verse 22 says: After saying this he breathedj on them and said: ‘Receive the Holy Spirit. Footnote j says “The breath of Jesus is the symbol of the Spirit (‘breath’, in Hebrew); he send forth the Spirit who will make all things new, Gen. 1:2; 2:7; Ezk. 37:9; Ws 15:11; See Jn 19:30+ and Mt. 3:16+.” Parallel texts are:

1. Jn 1:33 - I did not know him myself, but he who sent me to baptize with water had said to me, “The man on whom you see the Spirit come down and rest in the one who is going to baptize with the Holy Spirit”.y Footnote y says “This phrase sums up the whole purpose of the Messiah’s coming, cf. Jn 1:1+, namely, that mankind might be born again in the spirit: the O.T. had already foretold it,cf. Ac. 2:33+. The Spirit rests on him, Is. 11:12, 42:1, Jn 1:33, and so he can confer it on others baptism on the Spirit, cf. here and Ac 1:5+), but only after his resurrection, Jn 7:39,16:7,8,20:22; Ac.2. For Jesus came in the flesh, 1 Jn. 4:2, 2 Jn 7, flesh that was corruptible, Jn 1:14+, and it is only when he is ‘lifted up; and has gone to the Father that his body, glorified now, is fully endowed with divine, life-giving power. Thenceforward the Spirit flows to the world from his body as from an inexhaustible spring, Jn 7:37-39, 19:34, cf. Rm. 5:5+. For the water symbolism, cf. Jn 4:1+”.

2. Ac 1:8 - But you will receive power when the Holy Spirit comes on you. i and then you will be my witnessesj not only in Jerusalem but throughout Judaea and Samaria,

and indeed to the ends of the earth’.k Footnote i says “The Holy Spirit is a favorite theme of Luke (Lk 4:1+); he talks mostly about the Holy Spirit as a Power, Lk 1:35;

24:49;Ac 1:8;10:38; Rm 15:13,19; 1 Co 2:4,5; 1 Th 1:5; Heb 2:4, sent from God by Christ, Ac 2:38, to broadcast the Good News. 1. The Spirit gives the charismata, 1 Co 12:4f, that guarantee the message; the gift of tongues, Ac 2:4+, of miracles, 10:38, of prophecy, 11:27+; 20:23; 21:11, of wisdom, 6:3,5,10:2, the Spirit fives strength to proclaim Jesus as Messiah in spite of persecution 4:8,31; 5:32; 6:10;cf. Ph 1;19 and to bear witness to him, Mt. 10;20p; Jn 15:26; Ac 1:8; 2 Tm 1:7f,cf. following note; 3. The Spirit guides the Church in her major decisions: the admission of pagans, Ac 8:29,40; 10:19,44-47; 11;12-16; 15:8, without obligation to observe the Law, 15:28; Paul’s mission to the pagan worlds, 13:2f; 16:6-7; 19:1 (Western Text) cf. Mt. 3:16+,Ac also mentions the Spirit as received in baptism and forgiving sins, 2:38, cf. Rm 5:5+”; Footnote j says “The primary functions of the apostles is to bear witness: not only to Christ’s resurrection, Lk. 24:48, Ac 2:32, 3:15, 4:33, 3:32, 24:48,13;31, 22:15, but also to the whole of is public life, Lk 1:21, Jn 15:27, Ac. 1:22, 10:39f.”; Footnote k says “nothing can limit the apostolic mission.”

3. Ac 2:2 - Men of Israel, listen to what I am going to say;n Jesus of Nazareth was a man commended to you by God by the miracles and portents and signs that God worked through him when he was among you, as you all know. Footnote n says “The content of the earliest apostolic preaching (the ‘kerygma’) is here summarized for the first time; cf. the five discourses of Peter, Ac. 2:14-39, 3:12-26; 4:8-12, 5:29-32, 10:34-43, and the discourse of Paul. 13:16-41. The kerygma is 1. a witness, 1:8+, to Christ’s death and resurrection, 2:24+, and to his exaltation, 2:33+; 2:36+, 2. It also provides certain details of Christ’s ministry; how it was heralded by John the Baptist, 10:37, 13:24, inaugurated by teaching and miracle, 2:22, 10:38, completed by the appearances of the risen Christ, 10:40,41, 13:31, and by the gift of the Spirit, 2:33, 5:32. 3. It places this story in its wider setting: it appeals to the past, adducing the OT prophecies, 2:23+; 2:35+, and it surveys the future, the advent of the messianic era, inviting Jews and pagans to repentance, 2:38+, so that Christ’s glorious return may come the sooner, 3:20-21. The gospels, which are development of the primitive preaching, adopt the same theme.”

Verse 23 says: for those whose sins you retain, they are retained. Parallel texts are:

1. Mt. 16:19 - I will give you the keys of the kingdom of heaven, whatever you bind on earth shall be considered bound in heaven; whatever you loose on earth shall be considered loosed in heaven.i Footnote i says “The City of God, like the City of Death, has its gates too; they grant entrance only to those who are worthy of it. Peter has the keys. It is his function, therefore, to open or close to all who would come to the kingdom of heaven through the Church. ‘bind’ and ‘loose’ are technical rabbinic terms; primarily they have a disciplinary reference; one is ‘bound’ (condemned to) o ‘loosed’ (absolved from) excommunication. Their secondary usage is connected with doctrinal or juridical decisions: an opinion is ‘bound’ (forbidden) or ‘loosed’ ,allowed). Of the household of God Peter is controller (the keys symbolize this, cf. Is. 22:22). In that capacity, he is to exercise the disciplinary power of admitting or excluding those he thinks fit; he will also, in the administration of the community, make necessary decision in questions of doctrinal belief and of moral conduct. The verdicts he deliver or the pronouncements he makes will be ratified by God i heaven. Catholic exegetes maintain that these enduring promises hold good not only for Peter himself but also for Peter’s successors. This inference, not explicitly drawn in the text, is considered legitimate because Jesus plainly intends to provide for his Church’s future by establishing a regime that will not collapse after Peter’s death. Two other texts, Lk. 22:31f and Jn. 21:15f, on Peter’s primacy emphasize that its operation is to be in the domain of faith; they also indicate that this makes him head not only of the Church after the death of Christ but of the apostolic group then and there”.

2. Mt. 18:18 - I tell you solemnly, whatever you bind on earth shall be considered bound in heaven: whatever you loose on earth shall be loosed in heaven.j Footnote j says “One of the powers conferred on Peter is here conferred on the Church’s ministers, to whom this discourse is primarily addressed.”

The First Reading is taken from Ac 2:1-11. Verse 1 says: When Pentecost day came round, theya had all met in one room… Footnote a says “Not the hundred and twenty, 1:15-26, but the group mentioned in 1:13-14.” Parallel text is Ex 23:14 that says The great feastsd. Three times a year you are to celebrate a feast in my honor. Footnote d says “The four Pentateuchal traditions have each a calendar of the great religious feasts: Ex 23:14-17 ‘Elohistic’; Ex. 34:18-23 ‘Yahwistic’; Dt 16:1-16 ‘Deuteronomic’; and the ‘Priestly tradition of Lv 23 with which the liturgical regulations of Nb 28-29 correspond. In the various texts appear further details of ritual but the three principal feasts remain those laid down by Ex 23. 1. In Spring the feast of Unleavened Bread, including the Passover, see notes to 12:1 and 11.2. The feast of Harvest, called ‘feast of Weeks’ in Ex 34:22; it was held seven weeks, Dt 16:9, or fifty days, Lv 23:16, after the Passover (hence its Greek name ‘Pentecost’, Tb 2:1) and marked the end of the wheat harvest; at a later date it also commemorated the giving Law on Sinai. 3. The feast of Ingathering of grapes and olives in the autumn; it was called The feast of tabernacles (or Shelters), Dt 16:13; Lv 23:34, because during the week’s festivities the people lived in huts made in the vineyard; these shelters reminded the Israelites of their ancestors’ tents in the wilderness, Lv 23:43. Of these three feast the most popular seems to have been Ingathering or Tabernacles, which is called simply the ‘feast’ in 1 K 8:2,65; Ezk 45:25. Later, other feast were added: the religious New Year, Lv 23:24; the Day of Expiation, Lv 16 and 23:27-32; and after the Exile: Purim, Est 9:24; Dedication, 1 M 4:59; the Day of Nikanor, 1 M 7:49”. Verse 2 says: When suddenly they heard what sounded like a powerful wind from heaven,b the noise of which filled the entire house in which they were sitting…Footnote b says “The Spirit is like the wind, and the same word is used for both ‘spirit’ and ‘breath’. Parallel texts are:

1. Ac 4:31 - As they prayed, the house where they were assembled rocked; they were all filled with the Holy Spirit and began to proclaim the word of God boldly.l

Footnote l says “A miniature Pentecost, cf. the earlier one, 2:1f.” 2. Ps 33:6 - By the word of Yahweh the heavens were made, their whole array by the breath of his mouth… 3. Ps 104:30 - You give breath, fresh life begins,f you keep renewing the world. Footnote f says “The spirit of God is the source of all being and life”. 4. Jn 3:8 - The wind blowsd wherever it pleases; you hear its sound, but you cannot tell where it comes from or where it is going. That is how it is with all who are born

of the Spirit. Footnote d says “In Greek, as in Hebr., one word serves for both ‘wind’ and ‘spirit’.“

5. Jn 20:22 - After saying this he breathedj on them and said: Footnote j says “The breath of Jesus is the symbol of the Spirit (‘breath’, in Hebrew); he sends forth the Spirit who will make all things new, Gen. 1:2; 2:7; Ezk. 37:9; Ws 15:11; See Jn 19:30+ and Mt. 3:16+.”

Verses 3 and 4 say: And something appeared to them that seemed like tongues of fire;c these separated and came to rest on the head of each of each of them. They were all filled with the Holy Spirit,d and began to speak foreign languages as the Spirit gave them the gift of speech. Footnote c says “The shape of the flames (Is. 5:24; cf. Is 6:6-7) is here associated with the gift of tongues”; and Footnote d says “One element, vv. 4.11,13, of the Pentecost Miracle is the gift of glossolalia common in the early Church: see 10:46, 11:15 19:6, 1 Co. 12-14; cf. Mk 16:17, cf early prophecy in Israel, Nb. 11:25-59, 1S. 10:5-6,10-13, 19:20-24, ik.22:10,cf. the promise of Joel, 3:1-5, quoted by Peter, vv. 17f.” Parallel texts for verse 4 are:

1. Ac 1:5 - John baptized with water but you, not many days from now, will be baptized e with the Holy Spirit. Footnote e says “The baptism of the Spirit foretold by John the Baptist, Mt. 3:11 p. and here promised by Jesus, will be initiated by the outpouring of the Spirit at Pentecost, Ac. 2:1-4. Subsequently, the apostles, obedient to Christ’s

command, Mt 28:19, will continue to make use of baptism in water, Ac. 2:41, 8:12, 38, 9:18, 10:48, 16:15, 33, 18:8, 19:5, as the ritual initiation into the messianic kingdom, cf. Mt. 3:6+, but it will be ‘in the names of Jesus’, Ac. 2:38+, and through bel ief in Christ as savior, cf. Rm 6:4+, will be able to absolve from sins and to give the Spirit, Ac. 2;38. Connected with this Christian baptism by water, there is the companion rite of the ‘imposition, 1 Tm. 4:14+, the purpose of which is to give the gifts of the spirit in as manifest a way as they had been given at Pentecost, Ac. 8:16-19, 9:17-18, 19:5-6 (but cf. 10:1-48); this is the origin of the sacrament of confirmation. Side by side with these Christian sacraments the baptism of John was for a time still being administered by certain of the less instructed early Christians, Ac. 19:3”.

2. Ac 19:6 - And the moment Paul had laid hands on them the Holy Spirit came down on them, and they began to speak with tongues and to prophesy. 3. Ac 1:8 - But you will receive power when the Holy Spirit comes on you.i and then you will be my witnessesj not only in Jerusalem but throughout Judaea and Samaria,

and indeed to the ends of the earth’.k Footnote i says “The Holy Spirit is a favorite theme of Luke (Lk 4:1+); he talks mostly about the Holy Spirit as a Power, Lk 1:35; 24:49;Ac 1:8;10:38; Rm 15:13,19; 1 Co 2:4,5; 1 Th 1:5; Heb 2:4, sent from God by Christ, Ac 2:38, to broadcast the Good News. 1. The Spirit gives the charismata, 1 Co 12:4f, that guarantee the message; the gift of tongues, Ac 2:4+, of miracles, 10:38, of prophecy, 11:27+; 20:23; 21:11, of wisdom, 6:3,5,10:2, the Spirit fives strength to proclaim Jesus as Messiah in spite of persecution 4:8,31; 5:32; 6:10;cf. Ph 1;19 and to bear witness to him, Mt. 10;20p; Jn 15:26; Ac 1:8; 2 Tm 1:7f,cf. following note; 3. The Spirit guides the Church in her major decisions: the admission of pagans, Ac 8:29,40; 10:19,44-47; 11;12-16; 15:8, without obligation to observe the Law, 15:28; Paul’s mission to the pagan worlds, 13:2f; 16:6-7; 19:1 (Western Text) cf. Mt. 3:16+,Ac also mentions the Spirit as received in baptism and forgiving sins, 2:38, cf. Rm 5:5+.”; Footnote j says “The primary functions of the apostles is to bear witness: not only to Christ’s resurrection, Lk. 24:48, Ac 2:32, 3:15, 4:33, 3:32, 24:48,13;31, 22:15, but also to the whole of is public life, Lk 1:21, Jn 15:27, Ac. 1:22, 10:39f.”; Footnote k says “nothing can limit the apostolic mission.”

4. Ws 1:7 - The spirit of the Lord, indeed, fills the whole world, and that which holds all things togetheri knows every word that is said.j Footnote i says “A phrase from the Stoic vocabulary, emphasizing the function of the spirit of the Lord which maintains the cosmos in unity (cf. the part ascribed to Christ, Col. 1:17;Heb 1:3). The notion is new; the OT knew God as sole creator, Gn 1+; Is 42:8+, but had considered his activity in the universe only from the point of view of omniscience and ubiquity, Am 4:13; 9:2-3; Jr 23:24; 1 K 8:27; Jb 34:21-23; Ps 139:7-12; Si42: 18-20”; Footnote j says “Lit. ‘has knowledge of sounds’. The liturgy of Pentecost applies this text to the ‘gift of tongues’, Ac 2:2-4”.

Verse 5 says: Now there were devout mene living in Jerusalem from every nation under heaven…Footnote e says ‘devout men’ Sin. Western Text ‘ Now the Jews who were living in Jerusalem were men of every nation under heaven’. The other texts have both ‘devout men’ and ‘Jews’. Parallel text is Lk 24:47 that says: And that, in his name, repentance for the forgiveness of sins would be preached to all the nations, beginning from Jerusalem. You are witnesses to this.

Verse 6 says: And at this sound they all assembled, each one bewildered to hear these men speaking his own language. f Footnote f says “A second characteristic of the Pentecost miracle: the apostles speak a universal language; the unity lost at Babel is restored. This symbolizes and anticipates the apostles’ worldwide mission.” Parallel texts are:

1. Mt 28:19 - Go, therefore, make disciples of all the nations, baptize them in the name of the father and of the Son and of the Holy Spirit,g and teach them to observe all the commands I gave you. Footnote g says “It may be that this formula, so far as the fullness of its expression is concerned, is a reflection of the liturgical usage established later in the primitive community. It will be remembered that Ac speaks of baptizing ‘in the name of Jesus’, cf. Ac. 1:5+. But whatever variation is formula, the underlying reality is the same.”

2. Col 1:23 - As long as you persevere and stand firm on the solid base of your faith, never letting yourselves drift away from the hope promised by the Good News, which you have heard, which has been preached to the whole human race,l and of which I, Paul, have become the servant. Footnote l says “Lit ‘to all creation under the sky’.”

Verse 7, 8, 9, and 10 say: They were amazed and astonished. ‘Surely’ they said ‘ all these men speaking are Galileans? How does it happen that each of us hears them in his own native language? Parthians, Medes and Elamites; people from Mesopotamia, Judaea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya round Cyrene; as well as visitors from Rome - Parallel text of verse 7 is Gn 11:1-9 that says: The tower of Babela Throughout the earth, men spoke the same language, with the same vocabulary. Now as they moved eastwards they found a plain in the land of Shinarb where they settled. They said to one another, ‘Come, let us make bricks and bake them in the fire’. - For stone they used bricks and for mortar they used bitumen. - ‘Come,’ they said ‘let us build ourselves a town and a tower with its top reaching heaven. Let us make a name for ourselves, so that we may not ne scattered about the whole earth.’ Now Yahweh came down to see the town and the tower that the sons of man had built. ’So they are all a single people with a single language!’ said Yahweh. ‘This is but the start of their undertakings!’ There will be nothing too hard for them to do. Come, let us go down and confuse their language on the spot so that they can no longer understand one another.’ Yahweh scattered them thence over the whole face of the earth, and they stopped building the town. It was named Babel, therefore, because there Yahweh confusedc the language of the whole earth. It was from there that Yahweh scattered them over the whole face of the earth. Footnote a says “This ‘Yahwistic’ narrative gives a different explanation of the diversity of peoples and tongues: mankind sinned and this was its punishment; it was a sin of overweening pride (v. 4) like that of our first parents, ch. 3. Unity will be restored only in Christ the savior, cf. the Pentecostal gift of tongues, Ac 2:5-12, and the gathering of all nations in heaven, Rv 7:9-10”.; Footnote b says “Babilonia, see 10:10; Is. 11:11; Dn 1:2.”; and Footnote c says “‘Babel’ is here explained by the root bll ‘to confuse’; the name actually means ‘gate of the gods’”.

Verse 11 says: Jews and proselytesg alike- Cretans and Arabs; we hear them preaching in our own language about the marvels of God. Footnote g says “Pagan converts to Judaism who joined the chosen race by being circumcised. These proselytes are not the same as the God-fearers, 10:2+, who admire the Jewish religion and attend the synagogue but do not accept circumcision or the ritual prescribed by the Law. Jews and proselytes are not here additional classes of people: the terms qualify the nations just enumerated.”

Parallel texts are:

1. Ac 10:2 - He and the whole of his household were devout and God-fearing, b and he gave generously to Jewish causes and prayed constantly to God. Footnote b- The expressions ‘fearing God’, 10:2,22, 35, 13:16, and ‘worshipping God’ 13:43, 50, 16:14, 7:4,17,18:7, are technical terms for admirers and followers of the Jewish religion who stop short of circumcision, cf. 2:11+.

2. Ac 10:46 - Since they could hear them speaking strange languages and proclaiming the greatness of God. Peter himself then said… 3. 1 Co 14:23 - So that any uninitiated people or unbelievers, coming into the meeting of the whole church where everybody was speaking in tongues, would say you were

all mad…

The Second Reading is taken from 1 Co 12:3b-7, 12-13. Verse 3b says: No one can say, ‘Jesus is Lord’ unless he is under the influence of the Holy Spirit.

Parallel texts are: 1. Ac 2:21+, 36 - All who call on the name of the Lord will be saved.m For this reason the whole House of Israel can be certain that God has made this Jesus whom you

crucified both Lord and Christ.v Footnote m says “The Christians style themselves ‘those who invoke on the name of the Lord’, 9:14,21; 22:16; 1 Co 1:2; 2 Tm 2:22; the title ‘Lord’ no longer indicates Yahweh but Jesus, cf. Ph 2:11; Ac 3:16. On Judgment day people will be received or rejected according as they have or have not invoked this name, i.e. acknowledged Jesus as Lord; see Ac 4:12 and Rm 10:9.’; and Footnote v says “Conclusion of the argument from scripture. It is by his resurrection that Jesus has been constituted the ‘Lord’ of whom Ps 110 speaks, and the ‘Messiah” (Christ) to whom Ps 16 refers. From Ps. 2:7 (Son of God), Ac 13:33+; Heb. 1:5; 5:5; Rom. 1:4+ develop a similar argument. Cf. also Ac 5:31 (leader and savior); 10:42 and Rom 14:9 (Judge and Lord of the living and dead); Ph. 2:9-11 (glorified Lord)”.

2. Rm 10:9 - If your lips confess that Jesus is Lord and if you believe in your heart that God raised him from the dead, e ten you will be saved. Footnote 3. Ph 2:11 - And that every tongue should acclaim o Jesus Christ as Lord, p to the glory of God the Father. q Footnote o says “Var. ‘and every tongue shall acclaim’.”;

Footnote p says “Om. ‘Christ’. This proclamation is the essence of the Christian creed, Rm. 10:9, 1 Co. 12:3, cf. Col. 2:6. The use of Is. 45:23 (in which this homage is addressed to Yahweh himself) is a clear indication of the divine character that is meant to be understood by the title Kyrios, cf. Jn. 20:28, Ac. 2:36.’; and Footnote q says “Vulg. Interpretation is ‘proclaim that Jesus Christ is in the glory of God the Father’.”

Verses 4, 5 and 6 say: There is a variety of gifts but always the same Spirit; there are all sorts of service to be done, but always to the same Lord; working in all sorts of

different ways in different people, it is the same God who is working in all of themc… Footnote c says “Note again the Trinitarian formulation, cf. 6:11; 2 Co 13:13+”.

Parallel texts of verse 4 are: 1. Ep 4:5 -There is one Lord, one faith, one baptism… 2. 1 P 4:10 - Each one of you has received a special grace, so, like good stewards responsible for all these different graces from God, put yourselves at the service of others.

Verse 7 says: the particular way in which the Spirit is given to each person is for a good purpose. Parallel texts are:

1. 1 Co 12:28-30 - in the church, God has given the first place to the apostles, the second to prophets, the third to teachers; l after them miracles, and after them the gift of healing; helpers,m good leaders,n those with many languages. (v. 28). Are all of them apostles, or are all of them prophets, or are all of them teachers? Do they all have the gifts of miracles (v. 29), or all have the gift of healing? Do all speak strange languages, and all interpret them (v. 30)? Footnote l says “The regular teachers appointed for each separate church, cf. Ac 13:1+”; Footnote m says “Lit. ‘helpings’; voluntary gifts to works of charity”; and Footnote n says “Administrators and guides of the church.”

2. Ac 1:8 - But you will receive power when the Holy Spirit comes upon you, i and then you will be my witnessesj not only in Jerusalem but throughout Judea and Samaria, and indeed to the ends of the earth’.k Footnote i says “The Holy Spirit is a favorite theme of Luke (Lk 4:1+); he talks mostly about the Holy Spirit as a Power, Lk 1:35; 24:49;Ac 1:8;10:38; Rm 15:13,19; 1 Co 2:4,5; 1 Th 1:5; Heb 2:4, sent from God by Christ, Ac 2:38, to broadcast the Good News. 1. The Spirit gives the charismata, 1 Co 12:4f, that guarantee the message; the gift of tongues, Ac 2:4+, of miracles, 10:38, of prophecy, 11:27+; 20:23; 21:11, of wisdom, 6:3,5,10:2, the Spirit fives strength to proclaim Jesus as Messiah in spite of persecution 4:8,31; 5:32; 6:10;cf. Ph 1;19 and to bear witness to him, Mt. 10;20p; Jn 15:26; Ac 1:8; 2 Tm 1:7f,cf. following note; 3.




The Spirit guides the Church in her major decisions: the admission of pagans, Ac 8:29,40; 10:19,44-47; 11;12-16; 15:8, without obligation to observe the Law, 15:28; Paul’s mission to the pagan worlds, 13:2f; 16:6-7; 19:1 (Western Text) cf. Mt. 3:16+,Ac also mentions the Spirit as received in baptism and forgiving sins, 2:38, cf. Rm 5:5+”; Footnote j says “The primary functions of the apostles is to bear witness: not only to Christ’s resurrection, Lk. 24:48, Ac 2:32, 3:15, 4:33, 3:32, 24:48,13;31, 22:15, but also to the whole of is public life, Lk 1:21, Jn 15:27, Ac. 1:22, 10:39f”; and Footnote k says “nothing can limit the apostolic mission”.

3. Rm 12:6-8 - Our gifts differ according to the grace given us. If your gift is prophecy, then use it as your faith suggests; if administration, then use it for administration; if teaching, then use it for teaching. Let the preachers deliver sermons, the almsgiver give freely, the officials be diligent, and those who do works of mercy do them cheerfully.

Verse 12 says: Just as a human body, it is made up of many parts, is a single unit because all these parts, though many, make one body, so it is with Christ.k Footnote k says “The way a human body gives unity to all its component parts is the way Christ, as a unifying principle of the Church, gives unity to all Christians in his Body.” Parallel texts are:

1. 1 Co 6:15 - You know, surely that your bodies are members making up the body of Christ, do you think I can take part in Christ’s body and join them to the body of a prostitute? Never!

2. 1 Co 10:17 - The fact that there is only one loaf means that, though there are many of us, we form a single body because we all have a share in this one loaf. 3. Rm 12:4-5 - Just as each of our bodies has several parts and each part has a separate function, so all of us, in union with Christ, form one body, and as parts of it we

belong to each other.c Footnote c says “The sentence emphasizes not so much the identification of Christians with Christ, 1 Co 12:27 as their dependence on one another.” 4. Ep 4:25 - So from now on, there must be no more lies: You must speak the truth to one another, since we are all parts of one body. 5. Col 3:15 - And may the peace of Christ reign in your hearts, because it is for this that you were called together as part of one body. Always be thankful.

Verse 13 says: In the one Spirit we were all baptized, Jews as well as Greeks, slaves as well as citizens, and one Spirit was given to us all to drink… Parallel texts are:

1. Ga 3:28 - And there are no more distinctions between Jew and Greek, slave and free, male and female, but all of you are one in Christ Jesus.p Footnote p says “Var. ‘you are all of Christ Jesus’.”

2. Ep 4:4-6 - There is one Body, one spirit, just as you were called into one and the same hope when you were called. There is one Lord, one faith, one baptism, and one God who is Father of all, over all, though all and within all.b Footnote b says “Var. (Vulg.) ‘within all of us’.”

3. Col 3:11 - And in that image there is no room for distinction between Greek and Jew, between the circumcised or the uncircumcised, or between barbarian and Scythian, slave and free men. There is only Christ: he is everything and he is in everything. f Footnote f says “The new creation will not be divided into races and religions and cultures and social classes in the way the present creation has been since the Fall: the whole world will be reunited in Christ.”

The doctrine on the “Holy Spirit” can be found in an online article “The Trinity: Is God Three-In-One?” by David C. Pack at www.rcg.org: “Notice how Paul references “the Father” and “Jesus Christ,” thus differentiating them from all other “gods” and “lords,” but, missing the perfect opportunity, fails to mention the Holy Spirit, the supposed third member of the trinity.

http://www.rcg.org/

The Nicene Creed reads: I. We believe in one God, the Father Almighty, the maker of all things visible and invisible. II. And in one Lord Jesus Christ, the Son of God, begotten of the Father, only begotten, that is of the substance of the Father, God of God, Light of Light, very God of very God, begotten not made, being of one substance with the Father, by whom all things were made, both those in heaven and those on earth. Who for us men and for our salvation came down and was incarnate, and was made man, And suffered, And rose the third day, Ascended into heaven, Is coming to judge quick and dead. III. And in the Holy Ghost (Encyclopaedia Britannica, 11th ed., vol. 7, pp. 395-396). Holy Spirit Moves Toward Personhood Notice the very sparse wording of the third section: “And *we believe+ in the Holy Ghost.” There was a reason for this. Many originally opposed longer draft versions of the Creed, which included more about Origen’s viewpoint concerning the Holy Spirit, because they could not go along with the strongly trinitarian views. After Nicaea, theologians who advocated the trinity became bolder and more explicit in enforcing their belief within the empire—and that it meant that the Holy Spirit was a third person. By AD 381, at the Council of Constantinople (56 years after Nicaea), the trinity was largely in place. The philosophies of Origen prevailed. Remember, this man was an extremely unbalanced Stoic who publicly castrated himself! Astonishing, but true! After Nicaea, both Arius and Athanasius were alternately in and out of favor with the church hierarchy and Roman leaders. This highly unpredictable atmosphere was polluted by political favoritism, betrayal and backstabbing. Shifts in leadership could mean honor or ruin, depending on the political landscape at the time. One could be elevated one year and banished the next. Even Origen had been subject to this—venerated for a time and fleeing for his life soon after. (Numerous versions of the creed have been in circulation through the centuries. A popular and far stronger creed, fraudulently attributed to Athanasius, was found to have been drawn up in the fifth century. Its language was much more explicit than could have been approved at Nicaea in AD 325. It is generally recognized that Catholic theologians and historians modify history according to personal liking.) It took many years for this doctrine to become deeply ingrained in Catholic thought. Eventually it took hold and has stayed firmly in place, so much so that none of the Protestant sects that separated during the 1500s ever questioned its validity. It had become blindly accepted, despite its completely unbiblical origins. The Protestant acceptance of this doctrine is succinctly expressed in this way: “In regard to the Trinity, Protestantism has nothing very new to say…” (Encyclopaedia Britannica, 11th ed., vol. 26, p. 780). What about “In the Name…of the Holy Spirit”? But they were also to baptize in the name of the Holy Spirit, because the Father uses that Spirit—His Spirit—as the power through which the begettal is performed (Rom. 8:16). This is what the passage means! God gives Christians His Holy Spirit, which is His seed. When they receive that seed, it gives them God’s name—they become heirs with Jesus Christ. From the point of conversion, Christians carry the name of God. When understood, this is why the name of the true Church has always been the “Church of God.” The word “Church” (Greek: ekklesia) means “the called out ones.” Human beings are called out of the world, begotten as God’s children, put into His Church and given His name.

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Note what John said about the “seed” within converted people: “Whosoever is born of God does not commit sin; for His seed remains in him: and he cannot sin, because he is born of God” (I John 3:9). How interesting that the Greek for “seed” is sperma, from which came the English word “sperm.” The Holy Spirit is the “sperm” or “seed” of God. How plain! Notice another scripture, adding light to what the seed of God is: “Seeing you have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that you love one another with a pure heart fervently: being born again [begotten], not of corruptible seed, but of incorruptible, by the word of God, which lives and abides forever” (I Pet. 1:22-23). While true Christians will ultimately be born again into the kingdom of God at the resurrection, they are, at conversion, BEGOTTEN of God through the Holy Spirit. This is similar to the human reproductive system. As soon as the father’s sperm attaches to the egg of the mother, a child is conceived. The child is not yet born, although he is begotten of the physical seed—the father’s sperm. Christians, once they receive the Holy Spirit—the seed of God—are begotten in this life, but not yet born! Like any human father who would say that his wife is carrying his child, God speaks of the Church—described as the “Mother” of Christians (Gal. 4:26; Heb. 12:22; Rev. 12)—as carrying His children. So then, Matthew 28:19 does not establish the trinity. It simply reveals that at baptism, one is given God’s name through His Spirit. Romans 8:9 Let’s further examine the begettal process before returning to other scriptures. Notice Romans 8:9: “But you are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of His.” This passage represents what could be called the Christian “DNA test.” Everyone recognizes that one must have a man’s genes to be his biological child. God is the same. Without God’s Spirit, one cannot be His begotten child. Examining the process of human begettal sheds more light on the spiritual begettal process. In reproduction, an egg must be fertilized by a sperm cell, which then “seals off” the egg. The egg can never be fertilized by another sperm. Now consider. Romans 8:9 spoke of Christians receiving in the same begettal the Spirit of God and the Spirit of Christ. Are these two different Spirits? How does this fit with Christ saying, “I and My Father are One” (John 10:30)? If they were two different spirits, this still would not validate the trinity. It would mean that there are four, not three, beings—God and His Spirit and Christ and His Spirit—in the Godhead. Upon baptism and the laying on of hands (the point at which one receives the Holy Spirit), Christians are begotten by the Father, just as Christ was begotten in Mary’s womb by the Father. Once begotten, Christ lives in them (Gal. 2:20). They then have the spirit of both Christ and the Father dwelling in them—which are one and the same Spirit. This Spirit enables Christians to take on the mind of Christ (Phil. 2:5). A Christian can, however, “abort” in this lifetime—if he does not continue in the right path. It is possible to lose the Holy Spirit, and bring the new begotten life to an end. Notice: “For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Spirit, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put Him to an open shame” (Heb. 6:4-6). John 14, 15 and 16—Trinity Not Taught by Christ John 14, 15 and 16 contain verses cited most often as “proof” the Holy Spirit is a person.

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In these accounts, Christ refers to it as “the Comforter.” The masculine pronoun “he” is used for the word“Comforter” (Greek: parakletos). This pronoun comes from the grammatical nature of the Greek language in which the New Testament was written. Gender was not assigned to God’s Spirit, but to the word used to describe it. In the rest of the New Testament, the Greek word pneuma, meaning “breath” or “spirit,” is translated “Spirit.” It is equivalent to the Old Testament Hebrew word translated “spirit”—rûach. Grammatically, the word pneuma is neuter, and correctly represented by the pronoun “it.” We read earlier that Christ said, “I and My Father are One” (John 10:30). What does this mean? To understand what Christ meant, we must turn to the Old Testament. Amos 3:3 asks a rhetorical question: “Can two walk together, except they be agreed?” Jesus and the Father are of the same mind. They are unified in both thought and purpose. They agree. In John 10:30, Jesus did NOT say, “I, My Father and the Holy Spirit are One.” If God is triune, why did Jesus ignore the Holy Spirit when explaining the Godhead relationship? This is a huge unanswered question. In John 14:9, Christ also said, “He who has seen Me has seen the Father.” Did He mean that He and the Father look exactly alike? Obviously, by His actions, Christ revealed the Father. God and Christ are of the same mind. In Luke 2, He asked, “Know you not that I must be about My Father’s business?” These scriptures show that Christ and the Father both work. Again, Christ did not say, “He who has seen Me has seen the Father and the Holy Spirit.” John 1:1-3shows the relationship that God and Christ have: “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not any thing made that was made.” Again, where is the mention of the Holy Spirit? Only TWO beings are referenced. The Greek word Logos, translated “Word,” also means “spokesman.” Psalm 33 reveals the role Christ had in Creation: “By the word of the LORD were the heavens made; and all the host of them by the breath of His mouth” (vs. 6). In Matthew 19:17, Christ asked a young man who had questioned Him about salvation, “Why call you Me good? There is none good but One, that is, God.” If Jesus knew He was also God (Luke 2:49), what did He mean here? Two things become apparent: (1) He was giving deference to the Father (see John 14:28). Christ had completely emptied Himself of the power of the Godhead, taking on the form of physical flesh as a servant (Phil. 2:7). Christ was made of flesh, and there is nothing good about flesh. See Romans 7:18-24, among numerous other verses. (2) In anticipation of the reaction in the young man—that he would reject Christ’s answer (vs. 22)—Christ was showing the paradox of the young man’s question. Consider. He called Christ, “Good Master,” and professed to want to do whatever Christ said, but his actions showed he did not believe he was talking to God—one who was “good.” Christ recognized that the young man had the same “worshipful” attitude held by so many who rejected Him. (See Luke 6:46; 20:17; Matt. 7:21; 21:42;13:57; Mark 12:10 and Acts 4:11.) Therefore, He was pointing the young man to what the Father requires. Acts 5 In verses 3 and 4 of Acts 5, the apostle Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land? While it remained, was it not your own? And after it was sold, was it not in your own power? Why have you conceived this thing in your heart? You have not lied unto men, but unto God.” Does this passage prove that the Holy Spirit is a person? How could Peter state that Ananias and Sapphira were lying to the Holy Spirit, if the Holy Spirit is merely the inanimate power or agent of God?

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Let’s understand how it was the power—not the person—of the Holy Spirit both in Peter’s mind and their own minds that Ananias and Sapphira were lying to. It was the Holy Spirit that gave Peter the ability to discern (Heb. 5:14) Ananias and Sapphira’s lies. Notice I Corinthians 2:11: “What man knows the things of a man, except by the spirit of man which is in him? Even so the things of God knows no man, except by the Spirit of God.” Human beings learn by the spirit of man given to all human beings. This does not mean there is another person in each human person. Similarly, having God’s Spirit in one does not mean there is another person in them. While there is knowledge that human beings can learn and understand without having God’s Holy Spirit, certain things can only be understood with His Spirit. Discerning spiritual things comes through God’s Holy Spirit in the mind. Christ demonstrated this ability of discernment in John 13:27: “And after the sop Satan entered into him *Judas+. Then said Jesus unto him, That you do, do quickly.” Also notice Mark 8:33: “But when He [Christ] had turned about and looked on His disciples, He rebuked Peter, saying, Get you behind Me, Satan: for you savor not the things that be of God, but the things that be of men.” The Holy Spirit present in Christ’s mind made this possible. To understand how Peter could “see through” Ananias and Sapphira, consider the following analogy: An attorney is discussing a technical legal matter with a potential client. Only a lawyer with the utmost legal understanding could properly handle the case. Also, only with complete and total knowledge of every aspect and detail of the situation can the lawyer hope to proceed. But the client, having dishonest ulterior motives, intentionally omits some minor details. Those details are so minute that they could potentially escape the attention of an attorney not deeply, intricately versed in the law. But the attorney sees the deception for what it is. How does he see through it? Because of the knowledge of the law that he possesses. Without that knowledge, he would not recognize the lie for what it is. His knowledge of the law leads him to understand the man’s ulterior motives. If one lies to a farmer about a matter dealing with aerospace engineering, the farmer probably will not recognize the lie. Likewise, if one lies to a rocket scientist about a matter concerning agriculture, the scientist will most likely not recognize it. Why? Because neither is versed in the particular subject being addressed. It is the same with spiritual understanding: “Howbeit there is not in every man that knowledge” (I Cor. 8:7). Remember, Romans 8:14 defines Christians: “For as many as are led by the Spirit of God, they are the sons of God.” They must allow the “Spirit of truth” (the same as the Spirit of God) to guide them (John 16:13). In Acts 5, Peter, guided by the Holy Spirit working in his mind, was able to discern three things about Ananias and Sapphira: (1) They had conspired together on their way to see him. (2) Their sin and their motive. (3) The punishment they would receive. After Pentecost in AD 31, God communicated to His servants through His Spirit (John 16:13). Peter could say they were also lying to God because: (1) Peter was the leading apostle in God’s Church. Christ had told him and the other disciples, “Whatsoever you shall bind on earth shall be bound in heaven: and whatsoever you shall loose on earth shall be loosed in heaven” (Matt. 18:18). (2) Christ had also told His disciples, “And whatsoever you shall ask in My name, that will I do, that the Father may be glor ified in the Son. If you shall ask any thing in My name, I will do it” (John 14:13-14). Christ had given His disciples power to act on His behalf. God had to guide them in these matters. (3) Conversely, He showed that anything done to or for Christians was considered to be done to or forHim. Notice: “Inasmuch as you have done it unto one of the least of these My brethren, you have done it unto Me” (Matt. 25:40). Also notice the following Old Testament accounts:

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(4) “And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness…And in the morning, then you shall see the glory of the LORD; for that He hears your murmurings against the LORD: and what are we, that you murmur against us?…for that the LORD hears your murmurings which you murmur against Him: and what are we? Your murmurings are not against us, but against the LORD” (Ex. 16:2, 7-8). (5) “And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto you: for they have not rejected you, but they have rejected Me, that I should not reign over them” (I Sam. 8:7). These passages show why Peter could say that Ananias and Sapphira were lying to both God and the Holy Spirit. It was not because the Holy Spirit is a separate person in the Godhead. They were lying to one of God’s apostles, in whom He was working—through the power of His Holy Spirit. Also, consider Peter’s statement, “You have not lied unto men.” Advocates of the trinity teaching ignore the fact that the husband and wife had lied directly to Peter (a man). Peter was a flesh-and-blood human being. Was he somehow elevating himself to the status of either God or the Holy Spirit? (See Acts 10:25-26 and 14:7-18.) Trinitarians’ argument has no strength because it is inconsistent and does not examine every aspect of the account. As is always the case, religionists have taken a single scripture out of context and either ignored or maligned other scriptures, building a doctrinal “house of cards.” The wise are always able to see through it and knock it down. Acts 13 This scripture presents another perfect example of how so many religionists ignore context, sometimes vital context, focusing on one aspect of a passage to make it say something it does not. What follows is supposed proof of the personhood of the Holy Spirit. Acts 13:2-4: “As they ministered to the Lord, and fasted, the Holy Spirit said, Separate Me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away. So they, being sent forth by the Holy Spirit, departed unto Seleucia…” Notice the seven elements of this scripture: (1) “As they ministered to the Lord”: These men were seeking God’s will in a matter—specifically, the ordination of two men. James 4:8 states, “Draw near to God *not the Holy Spirit], and He will draw near to you.” (2) “when they had fasted”: Fasting is a tool of Christian growth. It helps Christians acknowledge to God that they are nothing of and by themselves, and allows them to draw closer to Him. Fasting also blocks Satan’s influence. If you are drawing near to God, you are resisting Satan. And, as James 4:7states, if you “Resist the devil…he will flee from you.” By fasting, these men demonstrated to God they wanted His total involvement in a purpose. Also, a fast involves going without food and drink for a period of time, usually at least 24 hours. Read Jeremiah 36:6; Isaiah 58:3; Nehemiah 9:1. So the period covered between Acts 13:2 and verse 3 is at least 24 hours. (3) “…the Holy Spirit said”: If this were a literal voice from God, why would the men have felt the need to continue fasting and praying? They would have had their answer! None would suggest God was speaking the same message to them nonstop for 24 hours. (Notice II Samuel 12:16-23; Daniel 10:3-13and Matthew 9:14-15.) They were being guided by God’s Spirit within them, and they needed to be crystal clear about the intent of the message it was bringing. An actual voice would eliminate any such need. Again, “For as many as are led by the Spirit of God, they are the sons of God” (Rom. 8:14). (4) “Separate Me Barnabas and Saul for the work whereunto I have called them”: It is the Father who does the calling (John 6:44, 65). The Holy Spirit is the means by which the Father draws them. Also, it is Christ who determines who will be used in the ministry—and in what office (I Cor. 12:28). Finally, if this were the voice of a God Being, spoken audibly for all to hear, it would have been accompanied by obvious displays of natural forces. (Notice John 5:37 and also Acts 9:3-7.) (5) “…and prayed”: Prayer is another tool of Christian growth, used to make our needs known to God. It is also the way we ask God to make His will known to us. (See Matthew 6:10 and 26:39, 42.) Again, if they had already received an audible answer, why would they have continued praying?

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(6) “…and laid their hands on them”: The laying on of hands is a symbolic act when God is called upon, in faith, to bless and sanctify or impart authority and power. The power of the Holy Spirit is involved in four purposes—blessings, baptism, healing and ordination. Genesis 48:13-20 records that Ephraim and Manasseh received a special blessing when Israel (Jacob) laid hands upon them. The blessing of little children is also performed by the laying on of hands, as instructed by Christ (Mark 10:15-16; Matt. 19:13-15 and Luke 18:15-17). In the baptism ceremony, the repentant person receives the gift of the Holy Spirit by having hands laid on him. This is first recorded in Acts 8:17-18: “Then laid they their hands on them, and they received the Holy Spirit…through laying on of the apostles’ hands the Holy Spirit was given.” Also seeActs 19:5-6 and II Timothy 1:6. God’s healing is also the result of an elder’s prayer with faith, accompanied by the laying on of hands on the head of the afflicted person. Notice Acts 9:17: “…and Ananias [not the Ananias of Acts 5+…entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus…has sent me, that you might receive your sight.” Ordination into an office in God’s Church is also done through the laying on of hands. The first example is found in Acts 6:6-8, involving the ordination of deacons: “…and when they had prayed, they laid their hands on them…And Stephen, full of faith and power, did great wonders and miracles among the people.” God’s Church today faithfully observes this practice in all ordinations. Hebrews 6:2 specifically lists it as one of God’s doctrines. (7) “…they sent them away”: These men were acting on God’s behalf, ordaining men into higher ministerial offices. This part of the verse reveals two things: (1) In addition to prayer and fasting, they had also counseled together to reach a wise decision (notice Proverbs 11:14 and 15:22); (2) the Holy Spirit did not, of itself, send these men. Again, the verse states, “…they *Niger, Lucius, Manaen+ sent them away.” To summarize: God, through the power of His Spirit, acting in response to those seeking His guidance, inspired the men involved to understand that He wanted Barnabas and Saul to depart. CHAPTER SEVEN –DEFINING THE HOLY SPIRIT We now come to a central question: Who or what is the Holy Spirit? Many people answer this in the following way: “He is the third person of the Trinity.” However, close examination of Scripture reveals a totally different picture. Satan counterfeits every aspect of true Christianity. The truth about who and what the Holy Spirit is would be no exception. It serves the devil’s purpose to deceive people into believing that the Holy Spirit is a person. He knows that if he can convince people to believe this, they will never learn their own awesome potential. Satan knows that human beings will ultimately be offered an opportunity that he will never receive. Is the Holy Spirit a Person? We saw that the supposed three members—“persons”—within the trinity are actually one being. But is the Holy Spirit a separate person? As in previous chapters, earlier points will be repeated in a different context. To explain the full truth of the matter, we must examine many scriptures. Simply put, a person is a person. Three persons cannot be more or less than three persons. Each is separate and unique. If the Holy Spirit is a person, it cannot be part of a triune godhead of one being. Some will say that it is not accurate to label God as a person, however, most trinitarians do. Of course, they then wander off into abstract, philosophical ideas. Again, many ignore II Corinthians 11:3: “But I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ.”

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To understand the fallacy of the argument that the Holy Spirit is a person, we start by examining I Kings 3:16-27. In this well-known account, there was a dispute over who was the rightful mother of a baby. Solomon offered the following solution: Cut the baby in two and give each woman half. Obviously, a person cannot be cut in half and live. Likewise, individual human body parts do not regenerate, and will eventually corrupt, if they are cut off. Here is the point. We have already explained how the trinity concept does not permit Christ to “extricate” Himself to come to Earth as Savior. Neither can the Holy Spirit be locked into the Father and Son in the same way. If it is a person, it is separate. God expects Christians to “grow in grace, and in the knowledge of our Lord and Savior Jesus Christ” (II Pet. 3:18). If the Holy Spirit is a person, how would it be increased within the Christian who has it? For a person to increase the amount of God’s Spirit within him, he has to exercise it. How could this be done if the Spirit were a person? It is either present or it is not, with no way to be increased or decreased. Take a moment and read the parable of the pounds found in Luke 19:11-26. In this parable, Christ is instructing His listeners to increase the amount of the Holy Spirit within them. (To learn more about how the Spirit of God grows in a person, read our vital article “Exercise God’s Spirit!”) In Psalm 51:11, confessing his sin, King David implored God, “Take not Your Holy Spirit from me.” If the Holy Spirit were a distinct person, with a mind and consciousness of its own, would David have not said, “Holy Spirit, do not leave me”? Would the Holy Spirit not have the power to come and go as “He” pleases? Luke 11:13 makes plain that the Holy Spirit is given by God to those who ask for it. Therefore, the Holy Spirit is not a person that comes of its own volition, but rather is seen to be something that God gives. In this regard, notice that in Acts 8:18-20, Peter did not rebuke Simon Magus for referring to the Holy Spirit as power, as opposed to a person, when this man sought this “power” for himself. He rebuked Simon because he thought he could “purchase” such a power with money. Christ Revealed the Father, Not the Holy Spirit We now ask: How did Christ reveal the Father to a world that knew nothing of Him? Again, Israel had been worshipping the Word—Jesus Christ before He became flesh—and they were led out of Egypt by Him, not the Father. Referenced earlier, now notice: “Moreover, brethren, I would not that you should be ignorant, how that all our fathers were under the cloud, and all passed through the sea [the Red Sea, upon leaving Egypt]; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ” (I Cor. 10:1-4). Let’s do basic thinking. Jesus revealed what the Father is like, and did this through the power of the Holy Spirit. Consider. If the Holy Spirit were a person, would not Christ have also revealed “Him”? Now ask: How could He reveal the Holy Spirit through the Holy Spirit? This makes no sense and Scripture makes no mention of this. The Holy Spirit was dwelling in Jesus. Therefore, it would make no sense for Christ to utter any of the following statements, if the Holy Spirit were a person doing the works in Him. Notice more stark omission of any reference to the Holy Spirit or its “work” in the following passages:

“If you had known Me, you should have known My Father also: and from now on you know Him, and have seen Him” (John 14:7). “Jesus said unto him, Have I been so long time with you, and yet have you not known Me, Philip? He that has seen Me has seen the Father; and how say you

then, show us the Father?” (John 14:9). “Believe you not that I am in the Father, and the Father in Me? The words that I speak unto you I speak not of Myself: but the Father that dwells in Me, He does

the works” (John 14:10). In all of these passages, Christ speaks of the Father and Him doing the works. If the Spirit were a person, would not that have been a good time to announce this? Think of the insult to the Holy Spirit in Christ’s blatant ignoring of all that this “person” was supposedly doing in Him.

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Trinitarians should carefully study the many scriptures that omit even mild obligatory reference to the Holy Spirit’s personhood when this would be so necessary. Holy Spirit Is Not the Father Trinitarians have a difficult time logically explaining the following verses about the place of the Father in Christ’s life and the very different role of the Holy Spirit as the agent or begetting power of the Father. A question naturally arises: Who is Christ’s Father?

“But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, you son of David, fear not to take unto you Mary your wife: for that which is conceived in her is of the Holy [Spirit]” (Matt. 1:20). (Also read Luke 1:35 for more detail.)

“And the Word was made flesh, and dwelt among us, (and we beheld His glory, the glory as of the only begotten of the Father) full of grace and truth” (John 1:14).

How many ever consider these verses? They seem to be contradicting one another. Was Christ begotten by the Father or by the Holy Spirit? If Christ was “conceived” by the Holy Spirit as a person, then “he”—the Holy Spirit—would be Christ’s father. And if the Holy Spirit were a person, then “he” would be our father also. Let’s permit basic logic to prevail. A human father is called a father because he is the one who IS the father! No one is confused about this, just as they are not confused about whether a human baby has two fathers. In this regard, a baby does not have a “human” father and a “sperm” father, because the sperm did the begetting. The sperm came from the human father, who is the one who did the begetting. The same is true of the Spirit Father of the newly begotten true Christian who merely received the Father’s “seed” in the form of the Holy Spirit sent for the purpose of performing the begettal. Also notice Peter’s statement that Christians are begotten by the Father: “Blessed be the God and Father of our Lord Jesus Christ, which according to His abundant mercy has begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead” (I Pet. 1:3). The only difference is that unlike Christ, one is spiritually begotten after his physical birth, not before. Peter says “begotten us again” because these were begotten the first time by their physical father and born physically. Then, at conversion, Christians are begotten a second time by their spiritual Father, later to be BORN AGAIN. When pieced together, these verses make clear that the Father begat Christ through the power of His Holy Spirit. Keep it simple—do not allow theologians, impressed with their own theories, to impress you with illogical, nonsensical arguments that only prove that they do not know what they are talking about. Read the second half of Romans 16:18 as a powerful warning to all! Holy Spirit is Not a Proper Name In the Old Testament, the word “holy” is translated from the Hebrew word qodesh, meaning “a sacred place or thing.” “Spirit” is translated from the Hebrew word ruach, meaning “wind, breath, or life.” In the New Testament, “holy” is translated from the Greek word hagios, meaning “sacred.” “Spirit” is translated from the Greek word pneuma, meaning “current of air, breath, or breeze.” Notice how these are not names like people or the Father and Christ have. In this case, the words Holy and Spirit merely describe what the thing is—HOLY ( because it is God’s) and SPIRIT (because it is like wind). Unlike the Father and Christ, who are both composed of spirit, and have names and are clearly portrayed as having form and shape, nowhere in Scripture is the Holy Spirit given a name or mentioned as having form. Read Matthew 3:16 and John 14:16, and then think logically: Is the Holy Spirit really a “dove,” and is “comforter” an actual name?—or are these words used to convey meaning? Angels and demons are spirit beings, and they have names, can talk and have forms. Notice:

“And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto you, and to show you these glad tidings” (Luke 1:19).

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“And the LORD said unto Satan, From where come you? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it” (Job 1:7).

Where in Scripture is the Holy Spirit shown to be doing such things? Where is “He” shown to be interacting with other beings like the examples above? The answer is NOWHERE! And if it were a person, why would it not have an actual name as does every other spirit being—including Satan—described in Scripture? Why Is the Holy Spirit Referred to as “He”? A universally favored piece of “evidence” used to “prove” the Holy Spirit’s personage is the masculine pronoun “He,” found in certain verses in John’s gospel account. However, when examined, this evidence is strictly circumstantial. The irony of this claim is that the scholars teaching it are supposedly versed in the Greek language of the New Testament. Unlike English, Greek nouns are always assigned gender. They are either masculine, feminine or neuter. This is completely arbitrary, having nothing whatsoever to do with any actual defining quality of the person, place or thing being referred to, unless a specific human being is being referenced. And pronouns must agree in gender with the nouns for which they are substituted. To back up their claims, trinitarians quote John’s gospel. The words “He” and “Himself” are used extensively in reference to the Holy Spirit. However, the inspired Greek words can also be translated “it” or “itself.” Case in point: “Nevertheless I tell you the truth; it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you” (John 16:7). Compare this verse with Romans 8:16: “The Spirit itself bears witness with our spirit, that we are the children of God.” The exact same Greek word autos is translated two entirely different ways in these two verses (“him” and “itself”). When studying difficult biblical subjects, a careful study of the original language is necessary to avoid drawing wrong conclusions. In John 16:8 and verse 13, the phrases “he will show” and “he will reprove” are actually translated from the Greek words elegcho and anaggello respectively. They mean: “to confute or admonish” and “to announce.” The word “he” was used by translators for gender agreement, not because John was trying to establish the trinity. Many will also cite the word “Comforter” as referring to a person. This is ridiculous. A comforter on your bed is obviously not a person. It is called such because of what it does. The same is true of the Holy Spirit. Notice other examples of gender being assigned to non-gender items:

“And He had in His right hand seven stars: and out of His mouth went a sharp two edged sword: and His countenance was as the sun shines in his *the sun’s+ strength” (Rev. 1:16).

The possessive pronoun “his,” referring to the sun, is strictly a grammatical tool. Such use of gender-specific pronouns in reference to inanimate objects is found in other languages as well, such as French and Spanish. In these languages, the gender of a possessive pronoun agrees with its object, not its subject. In the case of Revelation 1:16, obviously, neither “sun” nor “strength” has any inherent gender. Consider two more scriptures:

“Therefore I will shake the heavens, and the earth shall remove out of her *the earth’s+ place, in the wrath of the LORD of hosts, and in the day of His fierce anger” (Isa. 13:13). Is the earth female?

“Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her *the moon’s+ light” (Matt. 24:29). Is the moon female? When examined from the perspective of overall biblical usage, the way pronouns are translated is irrelevant. The real issue is the inconsistency found in theological arguments. Do trinitarians attribute literal gender and consciousness to the sun, moon or earth? Of course not! So why assign gender to the Holy Spirit?

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One does not have to be a grammarian, historian or scholar to understand the Bible. In fact, the Bible shows that those who study it for the simplicity it contains (I Cor. 1:27; II Cor. 11:3; John 4:23), without adding their own “theological” conjecture, are the ones God is calling and working with (John 6:44,65). Is Man’s Spirit a Person? The book of Job makes a fundamental statement about another spirit that we have only briefly touched upon. Notice: “But there is a SPIRIT IN MAN: and the inspiration of the Almighty gives them understanding” (32:8). Then notice this passage, also referenced earlier: “For what man knows the things of a man, save *by+the spirit of man which is in him? (I Cor. 2:11). These two passages plainly reveal that there is a SPIRIT within all people. This is what differentiates human beings from animals, and is what gives people a concept of self. However, it is not this spirit that permits human beings to comprehend the truths of God. Notice the rest of verse 11 above: “…even so the things of God knows no man, but [by] the Spirit of God.” With the human spirit present, people can understand physical knowledge, and this is done through use of the five senses. But without the Spirit of God leading a person, it is ABSOLUTELY IMPOSSIBLE to understand God’s truth—including the nature of the true God who is the One Who must give that Spirit to reveal Himself. Now think: God has a Spirit, and man has a spirit. According to trinitarians, the Holy Spirit is a person. Using their convoluted logic, one could conclude that man’s spirit is a person, which means that there would be another “person” dwelling within each person. Obviously, this is ridiculous! Can the Holy Spirit Feel Grief? Paul recorded, “And grieve not the Holy Spirit of God, whereby you are sealed unto the day of redemption” (Eph. 4:30). What does it mean to “grieve the Holy Spirit”? Does this passage mean that the Holy Spirit can “feel” pain or grief? Also, can something be grieved if it is not a person? Trinitarian reasoning argues “no.” But consider, for example, the expression, “Don’t stress the system.” What does this mean? Who is going to feel the stress? What is the “system”? The “system” is the embodiment of the world as we know it. It is not something with an objective or agenda of its own. This is commonly understood. The connotation is that something is being done in a way that makes things run less than smoothly. But does the “system” actually FEEL “stressed”? When someone says, “I’m going to beat the system,” what does this mean? Does the “system” have a name, a face? Is it personal? When Paul writes in Romans 8:22, “…the whole creation groans and travails in pain together until now,” does anyone believe that planets, stars, trees, rocks, etc.—part of the creation—actually “groan and travail in pain”? Of course not! In I Corinthians 11:14, Paul asked, “Does not even nature itself teach you, that, if a man have long hair, it is a shame unto him?” Is nature running an academic curriculum? Again, of course not. Paul should be able to make such statements without inviting overanalysis of his words, with the reader coming to unfounded conclusions. As a teacher, Paul is simply attributing emotion to things that obviously have none. Poets do this all the time. Their writings are generally not overanalyzed to the point of gross contortion of the basic intended meaning. So we ask: Why are not Paul’s other writings examined in a consistent light? This is because another spiritual element comes into play when the words of God, as opposed to a poet or prose writer, are the subject of the study. Recall: “the carnal mind is enmity *hostile+ against God: for it is not subject to the law of God, neither indeed can be” (Rom 8:7). Human beings naturally do not want to obey God. Two Characteristics of the Holy Spirit Let’s now examine certain characteristics of the Holy Spirit and ask whether they can be those of a person.

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For example: Can a person be distributed? The obvious answer is no. However, the Holy Spirit can be. Notice: “They were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:4). On the Day of Pentecost, many were filled with the Holy Spirit. This marked the beginning of the New Testament Church. If the Holy Spirit were a person, this miracle could not have taken place since it is not possible to be filled with a person. Also recall that many believe one either has the Holy Spirit or does not—the amount cannot vary. If this is the case, all Christians in every age would have to be filled with the Spirit. Do not allow an intellectual trinitarian response to this such as “the Holy Spirit is God, so normal rules do not apply” to confuse you. On this basis, no Bible passage could ever mean what it said because every passage came from God. In Acts 2:17-18, Peter, quoting Joel 2:28-29, said, “And it shall come to pass in the last days, says God, I will pour out of My Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: and on My servants and on My handmaidens I will pour out in those days of My Spirit; and they shall prophesy.” Can a person be poured? Are Christ and the Father ever referred to as being poured out? Again, do not fall for an intellectual dismissal of this with the simple assertion that “the Holy Spirit is God, so forget all rules.” We will revisit this later. More Aspects of the Holy Spirit The Greeks believed that the gods were in everything. This is what led them to “create” their own “gods many and lords many,” believing they had to put a separate god in every conceivable kind of inanimate object. (Recall that the Greeks had at least 30,000 gods.) The true God—the Father and Christ—are in one place, but can be everywhere at once (omnipresent) through the power of the Holy Spirit. Their bodies are not spread throughout the universe like a kind of amorphous nebula. Notice what David wrote in the Psalms: “Where shall I go from Your Spirit? Or where shall I flee from Your presence? If I ascend up into heaven, You are there: if I make my bed in [the grave], behold, You are there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall Your hand lead me, and Your right hand shall hold me” (Psa. 139:7-10). Paul exhorted Timothy to “stir up the gift of God, which is in you by the putting on of my hands” (II Tim. 1:6). Here, God’s Spirit is referred to as a gift that one must stir up within a Christian’s mind. Can a person be stirred? Is the Holy Spirit a kind of “genie in a lamp,” asleep until summoned? At baptism and conversion, Christians are given a “measure” of the Holy Spirit (Eph. 4:7). Can one receive a measure of a person? No, but they can get a measure of power, which must be continually exercised to grow. Paul wrote, “I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ” (Phil. 1:19). A Christian has been given a supply of the Holy Spirit, the Spirit of Jesus Christ. If it is not constantly replenished, that Spirit will run out, potentially until it is completely gone (Heb. 6:4-6). As Matthew 25:14-30 shows, those who do not exercise God’s Spirit and “bring forth much fruit” (John 15:5, 16) will not be given eternal life in God’s kingdom. II Corinthians 4:16 shows that through enduring trials and suffering, a Christian increases his supply of the Holy Spirit: “For which cause *strong persecution] we faint not; but though our outward man perish, yet the inward man is renewed day by day.” Notice also that the Holy Spirit must be renewed: “Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Spirit” (Titus 3:5). This verse is referring to the Holy Spirit at work in a Christian’s mind. To renew something is to keep it active or current. When someone renews his driver’s license, it is so he can continue to legally operate an automobile. The license itself cannot drive, but empowers the individual to do so. Unless it is renewed every three to four years, one will lose his driving privilege. Figuratively, the Holy Spirit is the same. Unless renewed, one will lose the privilege of receiving eternal life.

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A person cannot be renewed. But an “amount” of something can be. If it is a person, it is either there or it is not! There can be no in-between. Analogies of the Spirit The Bible uses many analogies to show how the Holy Spirit works within a Christian’s mind. None of them attribute any qualities of “personhood.” (1) God’s Word likens the Holy Spirit to WIND: “And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting” (Acts 2:2). Christ likened those born as Spirit beings into the kingdom of God to wind: “The wind blows where it lists, and you hear the sound thereof, but cannot tell [from where] it comes, and where it goes: so is every one that is born of the Spirit” (John 3:8). Wind can be powerful, as in the case of a tornado or hurricane, or it can be gentle. The same is true of the Holy Spirit. God used it to create the heavens and the earth, but He also can use it to gently mold a Christian’s character into perfection. (2) The Holy Spirit is also compared to OIL. As a spiritual “lubricant,” it is comforting (John 14:26) and keeps God’s people cool. Oil is also burned as a fuel to create fire, produce light (Matt. 5:14; 25:1-8) and generate heat (Rev. 3:15). Christians are to be the lights of the world and the Holy Spirit is the fuel that powers them. (Again, review Matthew 25:1-12.) We are also anointed by the Spirit, just like an anointing of oil: “The Spirit of the Lord GOD is upon Me; because the LORD has anointed Me to preach good tidings unto the meek; He has sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound” (Isa. 61:1). Also see I John 2:27, describing conversion itself as an anointing. (3) The Holy Spirit is likened to FIRE. Notice: “And there appeared unto them cloven tongues like as of fire, and it sat upon each of them” (Acts 2:3-4). Again, II Timothy 1:6 shows that, like a fire, the Holy Spirit must be constantly stirred up within each Christian: “Wherefore I put you in remembrance that you stir up the gift of God, which is in you by the putting on of my hands.” Paul also exhorted, “Quench not the Spirit” (I Thes. 5:19). Quenching the Spirit is like quenching thirst or fire—when you quench either, you extinguish it. In the case of the Holy Spirit, this is done by “smothering it” with wrong thoughts, or by continual sin. Obviously, a person cannot be “quenched”! (4) God’s Word also likens the Holy Spirit to WATER. Nobody can live physically without water, and nobody can live spiritually (or eternally) without the Holy Spirit. Christ stated, in John 7:38-39, “He that believes on Me, as the Scripture has said, out of his belly shall flow rivers of living water. (But this spoke He of the Spirit, which they that believe on Him should receive: for the Holy Spirit was not yet given; because that Jesus was not yet glorified.)” (5) Byproducts of the Holy Spirit are compared to FRUIT. Fruit helps to cleanse the physical body. The Holy Spirit helps to cleanse God’s children spiritually. Fruit also provides instant energy to the body: “The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law” (Gal. 5:22-23). Allowing the mind to be guided by the Holy Spirit automatically yields the above “fruit,” which cleanses one of “spiritual toxins,” and provides power to continue. Just as no one can live physically without food, Christians must feed upon the fruits of the Tree of Life (the Holy Spirit) in order to live spiritually (I Cor. 15:21-22; John 6:30-35; Rev. 2:17). (6) The Holy Spirit is also a GIFT: “Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of s ins, and you shall receive the gift of the Holy Spirit” (Acts 2:38). The Holy Spirit then brings with it potentially a whole series of gifts (I Cor. 12:1-11). (7) Also, to show that Christians are to be gentle and peaceable, we saw that the Holy Spirit is likened to a DOVE. Notice: “Jesus, when He was baptized, went up straightway out of the water: and, lo, the heavens were opened unto Him, and He saw the Spirit of God descending like a dove, and lighting upon Him” (Matt. 3:16).

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Genesis 8:8-12 records that Noah sent out a dove “to see if the waters were abated from off the face of the ground,” so that he could be led in what to do. In like manner, Christians are guided by the Holy Spirit in their minds. Exactly What Is the Holy Spirit? Many examples demonstrate that the Holy Spirit is neither a third of one amorphous being, nor a separate entity of a triune god. Let’s ask again, what is it? The Holy Spirit is the life (and very mind) of God. Jesus Christ lived by the Spirit of the Father dwelling within Him. Just as the Father dwelled within Christ through the Holy Spirit and gave Him life, Jesus lives within His followers through the Spirit and gives them life—eternal life. Notice Christ’s description of His relationship with the Father:

“As the living Father has sent Me, and I live by the Father: so he that eats Me, even he shall live by Me” (John 6:57). “For as the Father has life in Himself; so has He given to the Son to have life in Himself” (John 5:26).

With this eternal life (the Holy Spirit) dwelling inside God’s people, they can also become one with Christ and the Father. As the Father and Son are of the same mind and the same accord, so are Christians to be (Phil. 2:2). Becoming one with God and Christ is only possible through the indwelling of the Holy Spirit. Ponder the following scriptures, asking why there is no reference to the Holy Spirit:

“I and My Father are one” (John 10:30). “But if I do, though you believe not Me, believe the works: that you may know, and believe, that the Father is in Me, and I in Him” (John 10:38). “At that day you shall know that I am in My Father, and you in Me, and I in you” (John 14:20). “And now I am no more in the world, but these are in the world, and I come to You. Holy Father, keep through Your own name those whom You have given

Me, that they may be one, as We are” (John 17:11). “That they all may BE ONE; as You, Father, are in Me, and I in You, that they also may BE ONE IN US: that the world may believe that You have sent Me” (John

17:21). Where is the trinity in all these verses—including the Holy Spirit? How are they reconciled with Christians becoming one with the Father and Christ, apart from the Holy Spirit—and when it is supposedly the only one of the three persons in us? I repeat: the Holy Spirit is the power of God. When the term “power” is used today (for instance: “By the power vested in me…”), it never implies that such power does something of its own accord. It is understood that someone is using that power, wielding it—exercising it—distributing it—to accomplish something. Does electricity have a mind of its own? Does nuclear energy? Does solar power? All sources of power are used to do various kinds of work and must be replenished. The same is true of God’s Spirit. A fascinating passage proves that power flowed from Christ in Mark 5:25-30: “A certain woman, which had an issue of blood twelve years, and had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, when she had heard of Jesus, came in the press behind, and touched His garment. For she said, If I may touch but His clothes, I shall be whole. And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague. And Jesus, immediately knowing in Himself that virtue [Greek: dunamis, meaning power] had gone out of Him, turned Him about in the press, and said, Who touched My clothes?”

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Think of it this way. When you work hard and perspire, your body loses vital nutrients that must be replenished. This parallels what happened to Christ. The Holy Spirit was like a “vital nutrient” that flowed from Jesus. It needed replenishment. Also notice the following verses, and think about them in this context:

“Now the God of hope fill you with all joy and peace in believing, that you may abound in hope, through the power of the Holy Spirit” (Rom. 15:13). “But you shall receive power, after that the Holy [Spirit] is come upon you: and you shall be witnesses unto Me both in Jerusalem, and in all Judea, and in Samaria,

and unto the uttermost part of the earth” (Acts 1:8). It is this very power that allowed Jesus to perform the many miracles that He did. The Father was with Jesus through the Spirit dwelling in Him. Jesus had no power in and of Himself to do anything:

“I can of Mine own self do nothing: as I hear, I judge: and My judgment is just; because I seek not Mine own will, but the will of the Father which has sent Me” (John 5:30).

“Then said Jesus unto them, When you have lifted up the Son of Man, then shall you know that I am He, and that I do nothing of Myself; but as My Father has taught Me, I speak these things” (John 8:28).

Having emptied Himself from the Godhead to become a human being, Jesus needed the Holy Spirit. So do you and I. If He could do nothing of Himself, how much can we do of ourselves? Absolutely nothing. Reasons the Holy Spirit Is Given Most professing Christians understand that Jesus Christ is to be our example (John 13:15; I Pet. 2:21), and that we are to copy His life in our own. The way He lived, His sufferings and His overcoming the world are all things we must be aware of and partake of. His birth, death and Resurrection are examples that reveal the role of the Holy Spirit in God’s Plan for mankind. We saw that Christ was begotten by the Father through the power of the Holy Spirit. Unlike human beings, He had no physical father. The Holy Spirit is the means by which the Father begets His sons. Just as Christ was begotten by the Father, Christians also are begotten by Him. The difference is that Christians are begotten outside the womb, and are not given the Holy Spirit until after baptism (Acts 2:38). Once baptized and given the Holy Spirit, Christians become begotten sons of God—not yet born. But the time will come when they will be raised from the dead by the power of God’s Spirit dwelling within them—just as Christ was. God also uses His Spirit to TEACH His people: “The Comforter, which is the Holy Spirit, whom the Father will send in My name, *it+ shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you” (John 14:26). “Howbeit when *it+, the Spirit of truth, is come, *it+ will guide you into all truth…” (John 16:13). Again, a mind without the Holy Spirit cannot comprehend spiritual things. It has no hope of understanding God’s Word—the Bible. It is only through the indwelling of the Spirit that one is able to understand the mind of God. Reread I Corinthians 2:9-16. The above scriptures, including I Corinthians 2:9-16, can be summarized in the following way: Those who are being guided by the Holy Spirit CAN understand spiritual things, and those who are not being led by the Holy Spirit cannot understand— it is IMPOSSIBLE! Just as one cannot know the thoughts of another person, neither can you know the thoughts of God. In a sense, God’s Spirit is “projected” into our minds, allowing us to comprehend “the things of God.” The Holy Spirit also STRENGTHENS Christians in many important ways. The following longer scripture is one of the most inspiring in the entire Bible, and best describes how God’s Spirit directly empowers—strengthens—those who have it: “That He would grant you, according to the riches of His glory, TO BE STRENGTHENED WITH MIGHT BY HIS SPIRIT in the inner man; that Christ may dwell in your hearts by faith; that you, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passes knowledge, that you might be filled with all the fullness of God. Now unto Him that is able to do exceeding abundantly above all that we ask or think, ACCORDING TO THE POWER THAT WORKS IN US …” (Eph. 3:16-20).

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Christ gives His servants the strength needed to overcome what could be called the three “S’s”—self, Satan and society, which produce a fourth “S,” SIN. All real overcoming is done by the power of the Holy Spirit. Just as Jesus could only overcome by the Father dwelling within Him through the Spirit, it is through that Spirit dwelling within a person that overcoming anything spiritual is possible. Why Some WILL NOT Understand! An inset must be added here. It will explain why some people CANNOT possibly UNDERSTAND what is contained in this volume. This point is connected to an earlier section, which discussed how the Holy Spirit is poured out and can fill people, thus disqualifying it as a person. Here is an example of how some will take that easy-to-understand explanation and dismiss it by bringing in wrong “facts,” wrong logic, wrong reasoning and/or wrong understanding—thus trapping themselves in wrong teaching. Some suggest that Psalm 22:14 proves that a person can be poured, because Christ said that He was “poured out” and He was a person. The conclusion then is that the Holy Spirit can also be poured out and still be a person. In this passage, Christ is describing His crucifixion: “I am poured out like water, and all My bones are out of joint: My heart is like wax; it is melted in the midst of My bowels.” It is probably immediately obvious to most that Christ is talking about how all of His blood poured out of His body, ending His life. Numerous verses reveal Christians are forgiven, or justified, by Christ’s shed blood (Rom. 5:9; Eph. 1:7; 2:13; Col. 1:14; Heb. 9:12). Isaiah 53:12 states that He “poured out His soul unto death.” Obviously, soul here means His blood—His life. (See Leviticus 17:11.) This passage in no way proves that the Holy Spirit is a person that can be poured out. Why cannot the logic explained here be accepted by some? Why do most feel compelled to fight sound analysis, sound reasoning and sound logic? Why also will the plain explanations found throughout this book upset and confuse many of its readers? The answer lies in the fact that these things alone—sound analysis, sound reasoning and sound logic—are not sufficient to defeat the illogic of a mind to whom God has not revealed Himself (Rom. 1:28; 8:7). Remember, God must call a person (John 6:44, 65) and must reveal Himself to that person for him to be able to grasp spiritual truths and principles (I Cor. 2:11). Therefore, understand that this book is not written to the majority who read it. At least grasp this point! Do not miss it. For you to truly comprehend all that you are studying, God must be opening your mind through the power of His Holy Spirit. Otherwise, there is no hope of understanding. Perhaps take the time to read Matthew 7:7 for what you can also do. All Are Deceived The Bible is filled with instruction about the Holy Spirit. But in a world completely overcome with Satan’s “wiles” (Eph. 6:11) and “devices” (II Cor. 2:11), it is only through God’s help that you can be an exception. However, you must be willing to admit that the realm of traditional Christianity (and the world in general) has remained ignorant of what the Holy Spirit is. Naturally, this has contributed to why the nature of God so completely escapes their comprehension.

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TRINITY SUNDAY OF YEAR Cycle C WHAT IS TRUTH?

“But when he comes, the Spirit of truth, he will guide you to all truth”(Jn 16:13) Gospel: Jn 16:12-15


12 I still have many things to say to you, but they would be to much for you now.

But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything and remind you of all I have said to you. r

Jn 14:26+ Jn 2:22, 12:16; 13:7; 14:17;15:26; 16:7,13-15;20:9 1 Co 2:10 Ep 3:5 1 Jn 2:20,27

13 But when the Spirit of truth comes he will lead you to the complete truth, since he will not be speaking as from himself but will say what he hears, and will say only what he has learnt; and he will tell you of the things to come.e

Jn 16:13 – e–The new order of that things that is to result from Christ’s death and resurrection.

Jn 14:26- r – In place of the departed Christ, the faithful will have the Spirit, 14:16, 17; 16:7, cf. 1:33+. He is the ‘parakletos’ who intercedes with the Father, cf. 1 Jn. 2:1, and whose voice is heard in human courts, 15:26,27, cf. LK. 12:11p., Mt. 10:19-20p. Ac. 5:32. He is the Spirit of truth, leading men to the very fullness of truth, 16:33, teaching them to understand the mystery of Christ – fulfillment of the scriptures, 5:39+, the meaning of his words, 2:19+, of his actions, and his ‘signs’, 14:26, 16:13, 1 Jn. 2:20f,27, all hitherto obscure to the disciples, 2:22, 12:16, 13:7, 20:9. In this way the Spirit is to bear witness to Christ, 15:26, 1 Jn. 5:6,7, and shame the unbelieving world, 16:8-11.

14 He will glorify me, since all he tells you will be taken from what is mine.

All I have is yours and all you have is mine, and in them I am glorified

Jn 17:10 Jn 16:15 2 Th 1:10,12

15 Everything the Father has is mine; that is why I said: All he tell you will be taken from what is mine.f

Jn 16:15- f - By revealing the hidden depth of the mystery of Jesus, the Spirit makes his glory known. Jesus, in his turn, manifests the glory

of the Father, 17:4, from whom comes everything he possesses, 3:35; 5:22,26; 13:3; 17:2. The Father is the source of the revelation communicated by the Son and brought to completion by the Spirit who in his way glorifies both Son and Father. There are not three revelations but one.

First Reading: Prv 8:22-31


Wisdom as Creatorg Prv 8:22- g – The concept of a personified wisdom, a mere literary device in Pr 14:1, was further developed in the post-exilic period, when polytheism was no longer a threat to true religion. In Jb 28 and Ba 3:9-4:4 wisdom is represented as a thing distinct from God and man, desirable in itself: in Pr 1:20-23; 3:16-19 and 8-9 it is represented as a person. Here Wisdom herself reveals her origin (created before all other creatures, vv. 22-26), the active part she plays in the creation, vv. 27-30, and the function she discharges among men in leading them to God, vv. 32,35-36. This doctrine will be further developed in Si: Si 1:1-10 recalls Job 28, but Si 4:11-19; 14:20-15:10 and especially 24:1-29 (cf Si 24:1+) are in line with Pr 8. Wisdom is personified in all these texts but, as in the case of the Word and the Spirit, it is hard to discern how much is poetic device, how much the expression of older forms of religious thought, how much the appreciation of newly revealed truths. Finally, Ws 7:22-8:1 gives the impression that wisdom an ‘outpouring of God’s glory’, has a share in the divine nature, although the abstract terms used may equally well apply to a divine attribute as to a distinct personality. The doctrine of wisdom, thus outlined in the OT will be resumed in the NT which

will give it new and decisive completion by applying it to the person of Christ. Jesus is referred to as Wisdom itself, the Wisdom of God, Mt 11:19p; Lk 11:49, cf. Mt 23:34-36; 1 Co 1:24-30; like Wisdom, he participates in the creation and preservation of the world, Col 1:16-17, and the protection of Israel, 1 Co 10:4, cf Ws 10:17f. Finally, St. John in his prologue attributes the characteristics of creative Wisdom to the Word, and his gospel throughout represents Christ as the Wisdom of God, cf. Jn 6:35+. Hence, Christian tradition from St Justin onwards sees in the Wisdom of the OT the person of Christ himself. By ‘accommodation’ the liturgy applies Pr 8:22f to the Virgin, collaborating with the Redeemer as Wisdom collaborates with the Creator.

By wisdom, Yahweh set the earth on its foundation,he fixed the heavens firm by discernment. Wisdoma builds herself a house, with her own handsFolly pulls it down. In the beginning, God created the heavens and the earth Before all other things wisdom was created;and shrewd understanding, is everlastingd (v. 4), the Lord. He himself

Pr 3:19 Pr 8:22-23

Pr 14:1 Pr 8:22+; 9:1; 11:11; 24:3

Gn 1:1 Gn 4:2-25 Ps 148 Jb 38-39

Si 1:4,9 Jb 28:27 Jl 3:1-2

22 The Lord created meh, when his purpose first unfolded, before the oldest of his works.

Prv 8:22- h- Thus the Greek, Syr., Targ., cf. Si 1:4,9; 24:8,9, translate the Hebrew verb (qanani). The translation ‘acquired me’ or ‘possessed me’ (Aquila, Symmachus, Theodotion) was adopted by St. Jerome (Vulg.), doubtless with an eye to the heretic Arius who maintained that the Word (=Wisdom) was a created thing. Si 1:4 – d – Add, v. 5 ‘Wisdom’s source is the word of God in the heavens; her ways are the eternal laws’.

has created herg, looked on her and assessed her, and poured her out on all his works (v. 9). Then the Creator of all things instructed me,and he who createdme, fixed aplace for mytent.He said, ‘Pitch your tent in Jacob,makeIsrael your inheritance (v. 8).’From eternity, in the beginning, he created me,and foreternity I shall remain(v. 9). Who could have advised the spirit of Yahweh, what counselor could have instructed him?

Si 24:8-9 Ps 132:8 Ba 3:37 Pr 8:23

Is 40:13 Jb 15:8; 21:22; 36:22-26; 38:2-21

In the beginning was the Word,a the Word was with God and the Word was God

Jn 1:1 1:30; 8:24 Gn. 1:1-5 1 Jn. 1:1-2 3:17; 10:30+

23 From everlasting I was firmly set, from the beginning, at the first, before the earth came into being.

Jn 1;1 - a- The O.T. speaks of the Word of God, and of his wisdom, present with God before the world was made, cf. Pr. 8:22+; Ws. 7:22+, by it all things were created, it is sent to earth to reveal the hidden designs of God; it returns to him with its work done, Is. 58:10-11, Pr. 8:22-36, Si. 24:3-22, Ws. 9:9-12. On its creature role, cf. also Gn. 1:3,6 etc.: Is 40:8,26, 44:24-28; 48:13, Ps. 33:6, Jdt. 16:14, Si.42:15; on its mission, cf. Ws. 18:14-16, Ps.107:20; 147:15-18. For John, too, 13:3, 16:28, the Word existed before the world in God, 1:1-2, 8:24+, 10:30+. It has come on earth, 1:9-14, 3:19, 12:46, cf. Mk 1:38+, being sent by the Father; 3:17,34,5:36, 43, 6:29, 7:29, 8:42, 9:7, 10:36, 11:42, 17:3,25,cf. Lk 4:43, to perform a task, 4:34+, namely, to

deliver 3:11+, 8:21, 12:35, 13:3, 16:5, 17:11, 13, 20:17. The incarnation enabled the N.T. and especially John, to see this separately and eternally existent Word-Wisdom as a person.

24 The deep was not, when I was born forth, there were no springs to gush with water.

Are you the first born of the human race?brought into the world before the hills?b

Jb 15:7 Si 49:16 Pr 8:25

25 Before the mountains were settled, before the hills, I came to birth;

Jb 15:7 - b – The first question contrasts with the first member of the human race, a being who might have been able to claim great wisdom. The second goes so far as to contrast him with Wisdom herself, brought forth before the hills were made, Pr 8:25, and ever afterwards a member of God’s council, Pr 8:22-31; cf. Jb 28:23-27; Ws 8:3-4.

26 Before he made the earth, the countryside, or before the first grains of the world’s dust.

God alone had traced its path; and found out where it lives (v.23). For he sees to the ends of the earth, and observes all that lies under the heavens (v.24). When he willed to give weight to the wind,and measured out the waters with a gauge (v. 25); When he made a laws and rules for the rainand mapped a route for thunder claps to follow (v. 26). Then he had it in sight, and cast it worth, assessed it, fathomed itj (v. 27). His wisdom made the heavens,for his love is everlasting.

Jb 28:23-27 Pr 2:6; 8:27-30 Ba 3:32 Jb 36:27-33 Ws 11:20 Is 40:12-14 Ps 135:7 Si 1:8-9,19

Ps 136:5 Pr 3:19; 8:27-29

27 When he fixed the heavens firm, there I was, when he drew a ring on the surface of the deep;

Jb 28: 27 – j – ‘reckoned its worth’ corr. ‘assessed’ five Hebr.

Yes, she is an initiate in the mysteries of God’s knowledge,and making choice ofthe works he is to do. Grant me Wisdom, consort of your throne,and do not reject me from the number of your children. Alone, I encircled the vault of the sky, and walked on the bottom of the deeps.d Thenembellished with silver and gold, they fixed themwith nail and hammer to prevent them from falling.

Ws 8:4

Ws 9:9 Pr 8:27-30

Ws9:4 Pr 8:27-30 Si 1:1+ Ba 3:29

Si 24:5

Jb 22:14 Ps 8:27

Jr 10:4

Si 24:5 – d–Wisdom was present at every act of the creation.

With you is Wisdom, she who knows your works, she who was present when you made the world; she understands what is pleasing in your eyesand what agrees with your commandments.

Ws 9:9 Ws 8:4; 7:21 Pr 8:22-31+

28 When he thickened the clouds above when he fixed fast the springs of the deep;

Who pent up the sea behind closed doors,when it leapt tumultuous out of the womb (v. 8).When I wrapped it in arobeof mistandmade black clouds its swaddling bands? (v. 9)When I marked the bounds it was not to cross and made it fast with a bolted gate (v. 10)?Come thus far I said,and no farther,here your proud waves shall break?d (v. 11) At your reproof the waters took

Jb 38:8-11 2 M 9:8 Ps 33:7

Ps 104:7-9

29 When he assigned the sea its boundaries - and the waters will not invade the shore – when he laid down the foundations of the earth.

Jb 38: 11 - d– ‘shall break’ Greek. Vulg.

flight;they fled at the sound of your thunder (v. 7), cascading over the mountains, into the valleys, down to the reservoir you made for them (v. 8) You imposedthe limits they must never cross again, or they would once more flood the land (v. 9).

Ps 29:3 Jb 7:12+ Pr 8:29 Gn 1:9 Jb 38:8-11 Jr 5:22 Gn 9:11-15

30 I was by his side, a master craftsman, delighting him day after day, ever at play in his presence,

The man who gives voice to injustice will never go unnoticed,nor shall avenging justice pass him by. …so causing her to appear on earth, and more among men.

Ws 1:8 Pr 22:12 Si 39:19

Ba 3:38 Pr 8:31 Ws 9:10 Jn 1:14

31 At play everywhere in the world, delighting to be with the sons of men.

Second Reading: Rm 1:1-5


1 From Paul, a servant of Christ Jesus who has been called to be an apostle,b and especially chosen to preach the Good News that God…

Rm. 1:1 - b - A Jewish title that means ‘envoy’, cf. Jn. 13:16; 2 Co. 8:23; Ph. 2:25, sometimes used in the NT for the Twelve chosen by Christ, Mt. 10:2; Ac. 1:26; 2:37, etc.: 1 Co. 15:7; Rv. 21:14; to be his witnesses, Ac. 1:8+, sometimes in the wider sense for those sent to preach the gospel, Rm. 16:7; 1 Co. 12:28; Ep. 2:20; 3:5; 4:11. Though Paul was not a member of the Twelve, the fact that he had been appointed as missionary to the gentiles by God, Ac. 26:17; Rm. 11:13; 1 Co. 9:2; Ga. 2:8; 1 Tim. 2:7, constitutes him as apostle of Christ, Rm. 1:1; 1 Co. 1:1, etc., equal to the Twelve, Ac. 10:41, because like them he had seen the risen Christ, 1 Co. 9:1, and been sent by him, Rm. 1:5; Ga. 1:16, to be his witness, Ac. 26:16. In spite of being ‘the least of the apostles’, 1 Co. 15:9, he is their equal, 1 Co. 9:5; Ga 2:6-9, because he did not learn the Good News he preaches from them, Ga. 1:1,17,19.

But get up now, and stand on your feet for I have appeared to you for this reason: to appoint you as my servant and as witness of this vision in which you have seen me and of others in which I shall appear to you (v. 16). I shall deliver you from the people and from the pagans to whom I am sending you (v. 17), to open their eyes, so that they may turn from darkness to light,f from the dominion of Satan to God, and receive,

Ac 26:16-18 Ezk 2:1 Ac 1:8+ Jr 1:5-8 Is 42:7,16 Ac 9:17-18 Jn 8:12+ Col 1:12-14 Dt 33:3-4

2 Promised long ago though his prophets in the scriptures,

Ac 26:18 – f – Paul’s missionary vocation is described here in OT terms used about two great prophetic figures, Jeremiah and the Servant of Yahweh. g – In 9:17-18, Paul, his sight restored, passes from darkness to light; in 22:16 (cf 9:18) Paul is ordered to wash away his sins by baptism. Thus his own experience is a symbol of his mission to others.

through faith in me, forgiveness of their sinsg and a share in the inheritance of the sanctified (v. 18). So now whom am I trying to please-men or God? Would you say it is men’s approval that I am looking fore? If I still wanted thatf, I should not be what I am - a servant of Christ (v. 10).Then God, who had especially chosen me while I was still in my mother’s womb, called me through his grace and chose (v. 15). From Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus, together with the presiding elders and deaconsa. From Paul, appointed by Godto be an apostle of Christ Jesus, and from our brotherTimothy.

Ga 1:10,15 1 Th 2:4 Rm 1:1

Ph 1:1 Ac 16:1+ Rm 1:1+

Col 1:1 Rm 1:1+ Ac 9:13+

Ga 1:10 – e– It appears that the Judaisers accused Paul of trying to make the pagans’ conversion easier by not insisting on circumcision. But on this occasion at least, he retorts, he cannot be suspected of a conciliatory attitude. f – As once he did, i.e. before his conversion when he preached circumcision. Ph 1:1 – a – The word ‘episcopos’ (‘overseer’, ‘supervisor’ or ‘shepherd’) has not yet acquired the same meaning as ‘bishop’, cf. Tt 1:5f. The ‘deacons’ as their assistants, Ac 6:1-6.

3 The news is about the Son of God who, according to the human nature he took, was a descendant of David;

They descended from the patriarchs, and from their flesh and blood came Christ who is above all, God foreverblessed.d Amen. If your lips confess that Jesus is Lord and if you believe in your heart that God raised him from the dead,e then you will be saved.

Rm 9:5+ Rm 1:3+ 1 Co 15:28 2 Co 5:16 1 P 4:11

Rm 10:9 Ac 2:36 1 Co 12:3

4 It is about Jesus Christ our Lord who is the order of the spirit, the spirit of holiness that is in him, was proclaimedc Son of God in all his power through his resurrection from the dead.d

Rm 1:4 – c - Vulg. ‘predestined’. d - For Paul Christ rose only because God raised him, 1 Th. 1:10; 1 Co. 6:14; 15:15; 2 Co. 4:14; Ga. 1:1; Rm. 4:24; 10:9; Ac. 2:24+; cf. 1 P. 1:21, thus displaying his ‘power’, 2 Cor. 13:4; Rm. 6:4; Ph. 3:10; Col. 2:12; Ep. 1:19f; Heb. 7:16; and because God raised him to life through the Holy Spirit, Rm. 8:11. Christ is established in glory as Kyrios, Ph 2:9-11+; Ac 2:36; Rm 14:9,

God who raised the Lord from the dead and will by his power raiseh us up too.

1 Co 6:14

1 Co 10:31 1 Co 15:12f Rm 1:4+; 8:11

deserving anew, this time in virtue of his messianic work, the name he had from eternity, ‘son of God’, Ac 13:33, Heb 1:5; %:5. Cf. Rm 8:11+; 9:5+. Rm 9:5 - d– Both the context and the internal development of the sentence imply that this doxology is addressed to Christ, Paul rarely gives Jesus the title ‘God’ though, cf Tt 2:13, or addresses a doxology to him, cf. Heb 13:21, but this is because he usually keeps this title to the Father, cf Rm 15:6, etc., and considers the divine persons not so much with an abstract appreciation of their nature as with a concrete appreciation of their functions in the process of salvation. Moreover, he has always in mind the the historical Christ in his concrete reality as God mad man, cf Ph 2:5+; Col 1:15+. For this reason he presents Christ as subordinated to the Father, 1 Co 3:23; 11:3, not only in the work of creation, 1 Co 8:6, but also in that of eschatological renewal, 1 Co 15:27f; cf Rm 16:27, etc. Nevertheless, the title “lord’, Kyrios, received by Christ at his resurrection, Ph 2:9-11; cf Ep 1:20-22; Heb 1:3f, is the title given by the LXX to Yahweh in the OT., Rm 10:9,13; 1 Co 2:16. For Paul, Jesus is essentially the ‘Son of God’, Rm 1:3-4,9; 5:10; 8:29; 1 Co 1:9; 15:28; 2 Co 1:19; Ga 1:16; 2:20; 4:4,6; Ep 4:13; 1 Th 1:10; cf Heb 4:14, etc., his ‘own Son’, Rm 8:3,32, ‘the Son of his love’, Col 1:13, who belongs to the sphere of the divine by right, the sphere from which he came, 1 Co 15:47,

being sent by God, Rm 8:3; Ga 4:4. The title ‘Son of God’ became his in a new way with the resurrection, Rm 1:4+; cf Heb 1:5; 5:5, but it was niot then that he received it since he pre-existed not only as prefigured in the OT., 1 Co 10:4, but ontologically, Ph 2:6; cf 2 Co 8:9. He is the Wisdom, 1 Co 1:24,30, and the Image, 2 Co 4:4, by which and in which all things were created, Col 1:15-17; cf Heb 1:3; 1 Co 8:6, and have been re-created, Rm 8:29; cf. Col 3:10; 1:18-20, because into his own person is gathered the fullness of the godhead and of the universe, Col 2:9+. In him Gd has devised the whole plan of salvation, Ep 1:3f, and he, no less than the Father, is its accomplishment (cf. Rm 11:36; 1 Co 8:6 and Col 1:16,20). Tha Father raises to life and judges, so does the Son raise to life (cf Rm 1:4; 8:11+ and Ph 3:21) and judge (cf. Rm 2:16 and 1 Co 4:5; Rm 14:10 and 2 Co 5:10). In short, he is one of the three persons enumerated in the Trinitarian formulae, 2 Co 13:13+. Rm 10:9 - e - Profession of faith, such as is made at baptism, is the outward expression of the inward commitment of the ‘heart’. 1 Co 6:14 – h – Var. ‘has raised’.

5 Through him we received grace and our apostolic mission to preach the obedience of faithe to all pagan nations in honor of his name.

Rm 1:5 – e - Subjective genitive: the obedience implicit in the virtue of faith. Cf. Ac. 6:7, Rm. 6:16-17, 10:16, 15:18, 16:19,26, 2 Co. 10:5-6, 2 Th. 1:8, 1

P. 1:22, Heb. 5:9, 11:8.

Homily for the Trinity Sunday (Cycle B)

Based on Jn 16:12-15 (Gospel), Prv 8:22-31 (First Reading) and Rm 1:1-5 (Second Reading) From the Series: “Reflections and Teachings of the Desert”

WHAT IS TRUTH?

“But when he comes, the Spirit of truth, he will guide you to all truth”(Jn 16:13) Gospel: Jn 16:12-15. I still have many things to say to you, but they would be to much for you now. But when the Spirit of truth comes he will lead you to the complete truth, since he will not be speaking as from himself but will say what he hears, and will say only what he has learnt; and he will tell you of the things to come.e Footnote esays “The new order of that things that is to result from Christ’s death and resurrection”.

Parallel text for verse 13 is Jn 14:26 that says: But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything and remind you of all I have said to you.r Footnote r – In place of the departed Christ, the faithful will have the Spirit, 14:16, 17; 16:7, cf. 1:33+. He is the ‘parakletos’ who intercedes with the Father, cf. 1 Jn. 2:1, and whose voice is heard in human courts, 15:26,27, cf. LK. 12:11p., Mt. 10:19-20p. Ac. 5:32. He is the Spirit of truth, leading men to the very fullness of truth, 16:33, teaching them to understand the mystery of Christ – fulfillment of the scriptures, 5:39+, the meaning of his words, 2:19+, of his actions, and his ‘signs’, 14:26, 16:13, 1 Jn. 2:20f,27, all hitherto obscure to the disciples, 2:22, 12:16, 13:7, 20:9. In this way the Spirit is to bear witness to Christ, 15:26, 1 Jn. 5:6,7, and shame the unbelieving world, 16:8-11. Verses 14 and 15 say: He will glorify me, since all he tells you will be taken from what is mine. Everything the Father has is mine; that is why I said: All he tell you will be taken from what is mine.f Footnote f says “By revealing the hidden depth of the mystery of Jesus, the Spirit makes his glory known. Jesus, in his turn, manifests the glory of the Father, 17:4, from whom comes everything he possesses, 3:35; 5:22,26; 13:3; 17:2. The Father is the source of the revelation communicated by the Son and brought to completion by the Spirit who in his way glorifies both Son and Father. There are not three revelations but one.” The First Reading is taken from Prv 8:22-31. This is about Wisdom as Creatorg. Footnote g says “The concept of a personified wisdom, a mere literary device in Pr 14:1, was further developed in the post-exilic period, when polytheism was no longer a threat to true religion. In Jb 28 and Ba 3:9-4:4 wisdom is represented as a thing distinct from God and man, desirable in itself: in Pr 1:20-23; 3:16-19 and 8-9 it is represented as a person. Here Wisdom herself reveals her origin (created before all other creatures, vv. 22-26), the active part she plays in the creation, vv. 27-30, and the function she discharges among men in leading them to God, vv. 32,35-36. This doctrine will be further developed in Si: Si 1:1-10 recalls Job 28, but Si 4:11-19; 14:20-15:10 and especially 24:1-29 (cf Si 24:1+) are in line with Pr 8. Wisdom is personified in all these texts but, as in the case of the Word and the Spirit, it is hard to discern how much is poetic device, how much the expression of older forms of religious thought, how much the appreciation of newly revealed truths. Finally, Ws 7:22-8:1 gives the impression that wisdom an ‘outpouring of God’s glory’, has a share in the divine nature, although the abstract terms used may equally well apply to a divine attribute as to a distinct personality. The doctrine of wisdom, thus outlined in the OT will be resumed in the NT which will give it new and decisive completion by applying it to the person of Christ. Jesus is referred to as Wisdom itself, the Wisdom of God, Mt 11:19p; Lk 11:49, cf. Mt 23:34-36; 1 Co 1:24-30; like Wisdom, he participates in the creation and preservation of the world, Col 1:16-17, and the protection of Israel, 1 Co 10:4, cf Ws 10:17f. Finally, St. John in his prologue attributes the characteristics of creative Wisdom to the

Word, and his gospel throughout represents Christ as the Wisdom of God, cf. Jn 6:35+. Hence, Christian tradition from St Justin onwards sees in the Wisdom of the OT the person of Christ himself. By ‘accommodation’ the liturgy applies Pr 8:22f to the Virgin, collaborating with the Redeemer as Wisdom collaborates with the Creator.”

Verses 22 says: The Lord created meh, when his purpose first unfolded, before the oldest of his works. Footnote h says “Thus the Greek, Syr., Targ., cf. Si 1:4,9; 24:8,9, translate the Hebrew verb (qanani). The translation ‘acquired me’ or ‘possessed me’ (Aquila, Symmachus, Theodotion) was adopted by St. Jerome (Vulg.), doubtless with an eye to the heretic Arius who maintained that the Word (=Wisdom) was a created thing”.

Parallel texts are:

1. Pr 3:19 - By wisdom, Yahweh set the earth on its foundation, he fixed the heavens firm by discernment. 2. Pr 14:1 - Wisdoma builds herself a house, with her own hands. Folly pulls it down. Footnote a 3. Pr 14:1 - In the beginning, God created the heavens and the earth 4. Si 1:4,9 - Before all other things wisdom was created; and shrewd understanding, is everlastingd (v. 4), the Lord. He himself has created herg, looked on her and

assessed her, and poured her out on all his works (v. 9). Footnote d says “Add, v. 5 ‘Wisdom’s source is the word of God in the heavens; her ways are the eternal laws’”. 5. Si 24:8-9 - Then the Creator of all things instructed me, and he who created me, fixed a place for my tent. He said, ‘Pitch your tent in Jacob, make Israel your inheritance

(v. 8).’From eternity, in the beginning, he created me, and for eternity I shall remain(v. 9). 6. Is 40:13 - Who could have advised the spirit of Yahweh, what counselor could have instructed him?

Verse 23 says: From everlasting I was firmly set, from the beginning, at the first, before the earth came into being.

Parallel text is from Jn 1:1 that says: In the beginning was the Word,a the Word was with God and the Word was God. Footnote a says “The O.T. speaks of the Word of God, and

of his wisdom, present with God before the world was made, cf. Pr. 8:22+; Ws. 7:22+, by it all things were created, it is sent to earth to reveal the hidden designs of God; it returns

to him with its work done, Is. 58:10-11, Pr. 8:22-36, Si. 24:3-22, Ws. 9:9-12. On its creature role, cf. also Gn. 1:3,6 etc.: Is 40:8,26, 44:24-28; 48:13, Ps. 33:6, Jdt. 16:14, Si.42:15; on

its mission, cf. Ws. 18:14-16, Ps.107:20; 147:15-18. For John, too, 13:3, 16:28, the Word existed before the world in God, 1:1-2, 8:24+, 10:30+. It has come on earth, 1:9-14, 3:19,

12:46, cf. Mk 1:38+, being sent by the Father; 3:17,34,5:36, 43, 6:29, 7:29, 8:42, 9:7, 10:36, 11:42, 17:3,25,cf. Lk 4:43, to perform a task, 4:34+, namely, to deliver 3:11+, 8:21,

12:35, 13:3, 16:5, 17:11, 13, 20:17. The incarnation enabled the N.T. and especially John, to see this separately and eternally existent Word-Wisdom as a person.

Verse 24, 25 and 26 say: The deep was not, when I was born forth, there were no springs to gush with water. Before the mountains were settled, before the hills, I came to birth; before he made the earth, the countryside, or before the first grains of the world’s dust.

Parallel text for verse 25 is Jb 15:7 that says: Are you the first born of the human race? brought into the world before the hills?b Footnote b – The first question contrasts with the first member of the human race, a being who might have been able to claim great wisdom. The second goes so far as to contrast him with Wisdom herself, brought forth before the hills were made, Pr 8:25, and ever afterwards a member of God’s council, Pr 8:22-31; cf. Jb 28:23-27; Ws 8:3-4.

Verse 27 says: When he fixed the heavens firm, there I was, when he drew a ring on the surface of the deep.

Parallel texts are:

1. Jb 28:23-27 - God alone had traced its path; and found out where it lives (v.23). For he sees to the ends of the earth, and observes all that lies under the heavens (v.24). When he willed to give weight to the wind, and measured out the waters with a gauge (v. 25); When he made a laws and rules for the rain and mapped a route for thunder claps to follow (v. 26). Then he had it in sight, and cast it worth, assessed it, fathomed it j (v. 27). Footnote j –says “‘reckoned its worth’ corr. ‘assessed’ five Hebr.”

2. Ps 136:5 - His wisdom made the heavens, for his love is everlasting. 3. Ws 8:4 - Yes, she is an initiate in the mysteries of God’s knowledge, and making choice of the works he is to do. 4. Ws 9:4 - Grant me Wisdom, consort of your throne, and do not reject me from the number of your children. 5. Si 24:5 - Alone, I encircled the vault of the sky, and walked on the bottom of the deeps.d Footnote d says “Wisdom was present at every act of the creation.” 6. Jr 10:4 - Then embellished with silver and gold, they fixed them with nail and hammer to prevent them from falling.

Verse 28 says: When he thickened the clouds above when he fixed fast the springs of the deep.

Parallel text is Ws 9:9 that says: With you is Wisdom, she who knows your works, she who was present when you made the world; she understands what is pleasing in your eyesand what agrees with your commandments.

Verse 29 and 30 say: When he assigned the sea its boundaries - and the waters will not invade the shore – when he laid down the foundations of the earth. I was by his side, a master craftsman, delighting him day after day, ever at play in his presence.

Parallel texts for verse 29 are:

1. Jb 38:8-11 - Who pent up the sea behind closed doors, when it leapt tumultuous out of the womb (v. 8).When I wrapped it in a robe of mist and made black clouds its swaddling bands? (v. 9) When I marked the bounds it was not to cross and made it fast with a bolted gate (v. 10)?Come thus far I said, and no farther, here your proud waves shall break?d (v. 11) Footnote dsays “‘shall break’ Greek. Vulg.” Footnote d says “‘shall break’ Greek. Vulg”.

2. Ps 104:7-9 - At your reproof the waters took flight; they fled at the sound of your thunder (v. 7), cascading over the mountains, into the valleys, down to the reservoir you made for them (v. 8) You imposed the limits they must never cross again, or they would once more flood the land (v. 9).

Verse 30 and 31 say: I was by his side, a master craftsman, delighting him day after day, ever at play in his presence, at play everywhere in the world, delighting to be with

the sons of men.

Parallel texts are:

1. Ws 1:8 - The man who gives voice to injustice will never go unnoticed, nor shall avenging justice pass him by. 2. Ba 3:38…so causing her to appear on earth, and more among men.

The Second Reading is from Rm 1:1-5 .

Verses 1, 2 and 3 says: From Paul, a servant of Christ Jesus who has been called to be an apostle,b and especially chosen to preach the Good News that God promised long ago though his prophets in the scriptures, the news is about the Son of God who, according to the human nature he took, was a descendant of David. Footnote b says “A Jewish title that means ‘envoy’, cf. Jn. 13:16; 2 Co. 8:23; Ph. 2:25, sometimes used in the NT for the Twelve chosen by Christ, Mt. 10:2; Ac. 1:26; 2:37, etc.: 1 Co. 15:7; Rv. 21:14; to be his witnesses, Ac. 1:8+, sometimes in the wider sense for those sent to preach the gospel, Rm. 16:7; 1 Co. 12:28; Ep. 2:20; 3:5; 4:11. Though Paul was not a member of the Twelve, the fact that he had been appointed as missionary to the gentiles by God, Ac. 26:17; Rm. 11:13; 1 Co. 9:2; Ga. 2:8; 1 Tim. 2:7, constitutes him as apostle of Christ, Rm. 1:1; 1 Co. 1:1, etc., equal to the Twelve, Ac. 10:41, because like them he had seen the risen Christ, 1 Co. 9:1, and been sent by him, Rm. 1:5; Ga. 1:16, to be his witness, Ac. 26:16. In spite of being ‘the least of the apostles’, 1 Co. 15:9, he is their equal, 1 Co. 9:5; Ga 2:6-9, because he did not learn the Good News he preaches from them, Ga. 1:1,17,19”.

Parallel texts for verse 2 are: 1. Ac 26:16-18 - But get up now, and stand on your feet for I have appeared to you for this reason: to appoint you as my servant and as witness of this vision in which you

have seen me and of others in which I shall appear to you (v. 16). I shall deliver you from the people and from the pagans to whom I am sending you (v. 17), to open their eyes, so that they may turn from darkness to light,f from the dominion of Satan to God, and receive, through faith in me, forgiveness of their sinsg and a share in the inheritance of the sanctified (v. 18). Footnote f says “Paul’s missionary vocation is described here in OT terms used about two great prophetic figures, Jeremiah and the Servant of Yahweh”; and Footnote g says “In 9:17-18, Paul, his sight restored, passes from darkness to light; in 22:16 (cf 9:18) Paul is ordered to wash away his sins by baptism. Thus his own experience is a symbol of his mission to others”.

2. Ga 1:10,15 - So now whom am I trying to please-men or God? Would you say it is men’s approval that I am looking fore? If I still wanted thatf, I should not be what I am - a servant of Christ (v. 10).Then God, who had especially chosen me while I was still in my mother’s womb, called me through h is grace and chose (v. 15). Footnote e says “It appears that the Judaisers accused Paul of trying to make the pagans’ conversion easier by not insisting on circumcision. But on this occasion at least, he retorts, he cannot be suspected of a conciliatory attitude”; Footnote f says “As once he did, i.e. before his conversion when he preached circumcision”.

3. Ph 1:1 - From Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus, together with the presiding elders and deaconsa. Footnote a says “The word ‘episcopos’ (‘overseer’, ‘supervisor’ or ‘shepherd’) has not yet acquired the same meaning as ‘bishop’, cf. Tt 1:5f. The ‘deacons’ as their assistants, Ac 6:1-6”

4. Col 1:1 - From Paul, appointed by God to be an apostle of Christ Jesus, and from our brother Timothy.

Verse 4 says: It is about Jesus Christ our Lord who is the order of the spirit, the spirit of holiness that is in him, was proclaimedc Son of God in all his power through his resurrection from the dead.d Footnote c says “Vulg. ‘predestined’”; Footnote d says “For Paul Christ rose only because God raised him, 1 Th. 1:10; 1 Co. 6:14; 15:15; 2 Co. 4:14; Ga. 1:1; Rm. 4:24; 10:9; Ac. 2:24+; cf. 1 P. 1:21, thus displaying his ‘power’, 2 Cor. 13:4; Rm. 6:4; Ph. 3:10; Col. 2:12; Ep. 1:19f; Heb. 7:16; and because God raised him to life through the Holy Spirit, Rm. 8:11. Christ is established in glory as Kyrios, Ph 2:9-11+; Ac 2:36; Rm 14:9, deserving anew, this time in virtue of his messianic work, the name he had from eternity, ‘son of God’, Ac 13:33, Heb 1:5; %:5. Cf. Rm 8:11+; 9:5+.” Parallel texts are:

1. Rm 9:5 - They descended from the patriarchs, and from their flesh and blood came Christ who is above all, God forever blessed.d Amen. Footnote d says “Both the context and the internal development of the sentence imply that this doxology is addressed to Christ, Paul rarely gives Jesus the title ‘God’ though, cf Tt 2:13, or addresses a doxology to him, cf. Heb 13:21, but this is because he usually keeps this title to the Father, cf Rm 15:6, etc., and considers the divine persons not so much with an

abstract appreciation of their nature as with a concrete appreciation of their functions in the process of salvation. Moreover, he has always in mind the the historical Christ in his concrete reality as God mad man, cf Ph 2:5+; Col 1:15+. For this reason he presents Christ as subordinated to the Father, 1 Co 3:23; 11:3, not only in the work of creation, 1 Co 8:6, but also in that of eschatological renewal, 1 Co 15:27f; cf Rm 16:27, etc. Nevertheless, the title “lord’, Kyrios, received by Christ at his resurrection, Ph 2:9-11; cf Ep 1:20-22; Heb 1:3f, is the title given by the LXX to Yahweh in the OT., Rm 10:9,13; 1 Co 2:16. For Paul, Jesus is essentially the ‘Son of God’, Rm 1:3-4,9; 5:10; 8:29; 1 Co 1:9; 15:28; 2 Co 1:19; Ga 1:16; 2:20; 4:4,6; Ep 4:13; 1 Th 1:10; cf Heb 4:14, etc., his ‘own Son’, Rm 8:3,32, ‘the Son of his love’, Col 1:13, who belongs to the sphere of the divine by right, the sphere from which he came, 1 Co 15:47, being sent by God, Rm 8:3; Ga 4:4. The title ‘Son of God’ became his in a new way with the resurrection, Rm 1:4+; cf Heb 1:5; 5:5, but it was niot then that he received it since he pre-existed not only as prefigured in the OT., 1 Co 10:4, but ontologically, Ph 2:6; cf 2 Co 8:9. He is the Wisdom, 1 Co 1:24,30, and the Image, 2 Co 4:4, by which and in which all things were created, Col 1:15-17; cf Heb 1:3; 1 Co 8:6, and have been re-created, Rm 8:29; cf. Col 3:10; 1:18-20, because into his own person is gathered the fullness of the godhead and of the universe, Col 2:9+. In him Gd has devised the whole plan of salvation, Ep 1:3f, and he, no less than the Father, is its accomplishment (cf. Rm 11:36; 1 Co 8:6 and Col 1:16,20). Tha Father raises to life and judges, so does the Son raise to life (cf Rm 1:4; 8:11+ and Ph 3:21) and judge (cf. Rm 2:16 and 1 Co 4:5; Rm 14:10 and 2 Co 5:10). In short, he is one of the three persons enumerated in the Trinitarian formulae, 2 Co 13:13+.”

2. Rm 10:9 - If your lips confess that Jesus is Lord and if you believe in your heart that God raised him from the dead,e then you will be saved. Footnote e - Profession of faith, such as is made at baptism, is the outward expression of the inward commitment of the ‘heart’.

3. 1 Co 6:14 - God who raised the Lord from the dead and will by his power raiseh us up too. Footnote h says “Var. ‘has raised’”. Verse 5 says: Through him we received grace and our apostolic mission to preach the obedience of faithe to all pagan nations in honor of his name. Footnote e says “Subjective genitive: the obedience implicit in the virtue of faith. Cf. Ac. 6:7, Rm. 6:16-17, 10:16, 15:18, 16:19,26, 2 Co. 10:5-6, 2 Th. 1:8, 1 P. 1:22, Heb. 5:9, 11:8.” As it has always been believed by many based on the trial of Jesus Christ, the majority is not always right nor on the side of the truth. An quotation of Thomas E. Boomershine, PhD, from www.gotell.org/© 2010 GoTell Communications:

This story is part of Jesus' farewell discourse to the disciples…. This part of Jesus' last talk with the disciples in John is one of the central sources of a major doctrinal controversy, called the filioque that has divided the church. The description of the Holy Spirit in the Nicene Creed is that the Holy Spirit proceeds from the Father. This was the form of the Creed that was originally approved at the Council of Nicea in 325 AD. Later in the context of the ongoing controversies with Arian theology,the Western Church began to add that the Holy Spirit proceeded from the Father and the Son. Filioque means "and the Son" in Latin. In the eleventh century, the Western Church (Roman Catholic) added the filioque to the Nicene Creed. The Eastern Church (Orthodox) was greatly offended by this violation of the rule that had been established by an ecumenical council, that nothing would be added to the Nicene Creed without the approval of a full ecumenical council of the Eastern and the Western church. The result was a schism between the Roman Catholic and Eastern Orthodox churches. In the eleventh century, the split became official and is with us today.

Thus, the Son and the Spirit are intimately related to the Father—are one with the Father. Their relationship is a relationship of mutual identification and mutual spiritual identity as well as each being a distinctive dimension of the character of God. It is one of the great ironies of the Christian religion that this statement from John, that he intended to create and sustain unity and collaboration, has become the source of division and schism. My own opinion is that this story reflects John's explicit intention to maintain the ambiguity. It is the ambiguity created by the intimate interaction of the different dimensions of God's spirit.

Later Jesus says that the Spirit will "take what is mine and declare it to you," in Greek ektuamu. Literally translated Jesus' statement is: He will receive "what is out of me and declare it to you and he will glorify it because it is from me that he will receive what he will make known to you." This describes precisely what has happened. The Holy Spirit has been present with us and has continued to reveal things to us in the course of the history of interpretation of the stories and sayings of Jesus. As we've lived through these 2000 years, Jesus' prayer has been answered and the Holy Spirit has continued to reveal things to us. The dynamic of this address is the dynamic of hope. Jesus was going away, he was going to die. His promise was that the Holy Spirit will come and be with us and will continue to make known to us the thoughts and words that he received from the Father.

An article “What is truth?”, by Matt Slick from www.carm.org :

"What is truth?" is a very simple question. Of course, answering it isn't so simple. We can offer definitions like "Truth is that which conforms to reality, fact, or actuality." But this basic definition is not complete because its definition is open to interpretation and a wide variety of applications. What is reality? What is fact? What is actuality? How does perception affect truth? We could offer answers for each of these questions, but then we could again ask similar questions of those answers… In order for truth to be defined properly, it would have to be a factually and logically correct statement. In other words, it would have to be true. But, perhaps we could look further at truth by determining what it is not. Truth is not error. Truth is not self-contradictory. Truth is not deception. Of course, it could be true that someone is being deceptive, but the deception itself isn't truth…”

From: http://www.gotquestions.org:

“The Greek word for “truth” is aletheia, which literally means to “un-hide” or “hiding nothing.” It conveys the thought that truth is always there, always open and available for all to see, with nothing being hidden or obscured. The Hebrew word for “truth” is emeth, which means “firmness,” “constancy” and “duration.” Such a definition implies an everlasting substance and something that can be relied upon. “From a philosophical perspective, there are three simple ways to define truth: 1. Truth is that which corresponds to reality. 2. Truth is that which matches its object. 3. Truth is simply telling it like it is. “First, truth corresponds to reality or “what is.” It is real. Truth is also correspondent in nature. In other words, it matches its object and is known by its referent.

Truth also matches its object. In short, truth is simply telling it like it is; it is the way things really are, and any other viewpoint is wrong.“

http://www.carm.org/

http://www.gotquestions.org/

FEED THEM YOURSELVES Corpus et Sanguis Christi Sunday Cycle C

“Give them something to eat yourselves” (Lk 9:13) Gospel: Lk 9:11b-17


First miracle of the loaves When Jesus received this news he withdrew by boat to a lonely place where they could be by themselves. But the people heard of this and, leaving the towns, went after him on footc (v. 13). So as he stepped ashore he saw a large crowd; and he took pity on them and he healed their sick (v. 14). When evening came, the disciples went to him and said, ‘This is a lonely place, and the time has slipped by; so end the people away, and they can go to the villages to buy themselves some food’ (v. 15). Jesus replied, ‘There is no need for them to go: give them something to eat yourselves’ (v. 16). But they answered, ‘All we have with us is five loaves and two fish’ (v. 17). ‘Bring them here to me’ he said (v. 18). He gave orders that the people were to sit down on the grass; then he took the five loaves and the two fish, raised his eyes to heaven and said the blessing. And breaking the loaves he handed them to his disciples who gave them to the crowd.d (v. 19). They all ate as much as they wanted, and they collected scraps remaining, twelve baskets full (v. 20). Those who ate

=Mt 14:13-21 Mt 15:32-38p =Mk 6:31-44 =Lk 9:10-17 =Jn 6:1-13 Mt 9:36; 15:32 Mt 8:3+ 1 K 19:21 Jn 11:41; 17:1 Mt 16:9

Miracle of the loaves Mt 14:13 - c - On shore the crowd hurried to the place the boat was making for. d - This miraculous bread, though not the Holy Eucharist, clearly prefigures and leads up to it. This is the view of the Fathers and indeed of the evangelists before them; cf. v. 19 with 26:26, and cf. Jn 6:1-15, 51-58.

numbered about five thousand men, to say nothing of women and children (v. 21).

So they went off in a boat to a lonely place where they could be by themselves (v. 32). But people saw them going, and many could guess where; and from every town they all hurried to the place on foot and reached it before them (v. 33). So as he stepped ashore he saw a large crowd; and he took pity on them because they were like sheep without a shepherd, and he set himself to teach them at some length (v. 34). By now it was getting very late, and his disciples came up to him and said, ‘This is a lonely place and it is getting very late (v. 35), so send them away, and they can go to the farms and villages round about, to but themselves something to eat’ (v. 36). He replied, ‘Give them something to eat yourselves’. They answered, ‘Are we to go and spend two hundred denarii on bread for them to eat? (v. 37)’ How many loaves have you? He asked ‘Go and see’. And when they had found out they said, ‘Five, and two fish’ (v. 38). Then he ordered them to get all the people together in groups on the green grass (v. 39),and they sat down on the ground in squares of hundred and fifties (v. 40). Then he took the five loaves and two fish, raised his

=Mk 6:30-44 =Mt 14:13-21 Mk 8:1-10 =Lk 9:10-17 =Jn 6:1-13 Mt 9:36

eyes to heaven and said the blessing; then he broke the loaves and handed them to his disciples to distribute among the people. He also shared out the two fish among them all (v. 41). They all ate as much as they wanted (v. 42). They collected twelve basketfuls of scraps of bread and pieces of fish (v. 43). Those who had eaten the loaves numbered five thousand men (v. 44). Sometime after this, Jesus went off to the other side of the Sea of Galilee - or of Tiberias – (v. 1) and a large crowd followed him, impressed by the signs he gave by curing the sick (v. 2). Jesus climbed the hillside, and sat down there with his disciples(v. 3). It was shortly before the Jewish feast of Passovera (v. 4) Looking up, Jesus saw the crowd approaching and said to Philip, “Where can we buy some bread for these people to eat? (v. 5)” He only said this to test Philip; he himself knew exactly what he was going to do (v. 6). Philip answered, ‘Two hundred denarii would only buy enough to give them a small piece each’. (v. 7). One of his disciples, Andrew, Simon Peter’s brother, said (v. 8),‘There is a small boy here with five barley loaves and two fish; but what is that between so many?’ (v. 9).Jesus said to them, ‘Make the people sit down’. There was plenty of grass there, and as many

=Jn 6:1-13 Jn 11:55

Nb 11:22

Jn 21:13

2 K 4:42-44

Jn 6:4 - a - The bread Jesus gives is to be the new Passover.

as five thousand men sat down (v. 10).Then Jesus took the loaves, gave thanks, and gave them out to all who were sitting ready; he then did the same with the fish, giving out as much as was wanted (v. 11).When they had eaten enough he said to his disciples, ‘Pick up the pieces left over, so that nothing gets wasted’ (v. 12).So they picked them up, and filled twelve hampers with scraps left over from the meal of barley loaves (v. 13).

11b He made them welcome and talked to them about the kingdom of God; and he cured those who were in need of healing.

12 It was late afternoon when the Twelve came to him and said, ‘Send the people away, and they can go to the villages and farms round about to find lodging and food; for we are in a lonely place here.’

13 He replied, ‘Give them something to eat yourselves’. But they said, ‘We have no more than five loaves and two fish, unless we are to go out ourselves and buy food for all these people.’

14 For there were about five thousand men, But he said to his disciples, ‘Get them to sit down in parties of about fifty.’

15 They did so and made them all sit down.

16 Then he took the five loaves and the two fish, raised his eyes to heaven, and said the blessing over them; then he broke them and handed them to his disciples to distribute among the crowd.

17 They all ate as much as they wanted, and when the scraps remaining were collected they filled twelve baskets.

First Reading:Gn 14:18-20


The Messiah: king and priesta Yahweh’s oracle to you, my Lord, ‘Sit at my right handb and I will make your enemies a footstoolcfor you (v. 1).’ Yahweh will force all your enemies under the sway of your scepter in Zion (v.2). Royal dignity was yours from the day you were born, on the mountain,d royal from the womb, from the dawn of your earliest days (v. 3).eYahweh has sworn an oath which he will never retract, ‘You are a priest of the order of Melchizedek, and forever (v. 4).’ Chapter 5: Every high priest has been taken out of mankind and is appointed to act for men in their relations with God, to offer gifts and sacrifices for sins; and so (v. 1) he can sympathize with those who are ignorant or uncertain because he too lives in the limitations of his weakness (v. 2).That is why he has to make sin offerings for himself as well as for the people (v. 3).No one takes this honor on himself, but each one is called by God, just as Aaron was (v. 4).Nor did Christ give himself the glory of becoming high priest, but he had it from the one who said to him: You are my son, today I have become your father (v. 5), and in another text: ‘You are a priest of the

Ps 110 Mt 22:44p Ac 2:34-35+ Heb 8:1 Heb 1:13; 10:12-13 1 P 3:22 Ps 89:35; 132:11 Gn 4:18+ ↗Heb 5:6 Ps 2:6; 89:35; 132:11 Gn 14:18+

Heb 5-7

Heb 8:3 Heb 7:27 Lv 9:7; 16:6 Jn 3:27 Ex 28:1 Ps 2:7 Ps 110:4

18

Melchizedek, king of Salemg brought bread and wine, he was a priest of God Most High.

Gn 14:18 – g– Ps 76:2, the whole subsequent Jewish tradition, and many of the fathers identify Salem with Jerusalem. Its priest-king Melchizedek (the name of Canaanite, cf. Adonizedek, king of Jerusalem, Jos 10:1) worships in the Most High God, El-Elyon, a compound name, each of its two parts being the title of a god in the Phoenician pantheon. Elyon is used in the Bible (especially Psalms ) as a divine title. In this passage, v. 22, El-Elyon is identified with the true God of Abraham. Melchizedek makes a brief and mysterious appearance in the narrative; he is king of that Jerusalem where Yahweh will dwell, and a priest of the Most High even before the levitical priesthood was established; more-over, he receives tithes from the Father of the chosen people. Ps 110:4 represents him as a figure of the Messiah who is both king and priest; application to Christ priesthood is worked out in Heb 7:Patristic tradition has developed and enriched this allegorical interpretation: in the bread and wine offered to Abraham it sees an image of the Eucharist and even a foreshadowing of the Eucharist sacrifice-an interpretation that has been received into the Canon of the Mass. Several of the Fathers even held the opinion that Melchizedek was a manifestation of the Son of God in person.

order of Melchizedek (v. 6).’During his life on earth,a he offered up prayers and entreaty, aloud and in silent tears, to one who had the power to save him out of death,b and he submitted so humbly that c that his prayer was heard (v. 7). Although, he was Son, he learnt to obey through suffering (v. 8); but having been made perfect,d he became for all who obey him the source of eternal salvation (v. 9) and was acclaimed by God with the title of high priest of the order of Melchizedek (v. 10). On this subject we have many things to say, and they are difficult to explain because you have grown so slow at understanding (v. 11). Really, when you should by this time have become masters, you need someone to teach you all over again the elementary principles of interpreting God’s oracles; you have gone back to needing milk, not solid food (v. 12). Truly, anyone who is still living on milk cannot digest the doctrine of righteousnesse because he is still a baby

(v. 13). Solid food is for mature men with minds trained by practice to distinguish between good and bad (v. 14). Chapter 6: Let us leave behind us thena all the elementary teaching about Christ and concentrate on its completion, without

Heb5:7; 4:15 Mt. 26:36fp Jn 12:27 Ph 2:8 Heb 2:10+ Heb 7:28 Jn 17:19 Rm 1:5+ Heb 6:20 Si 37:28 1 Co 3:1-3 1 P 2:2 1 Co 2:6+ Ph 1:10+ Col 3:10+ Ph 1:10+ Col 3:10+

Ps 110:1 - a - The prerogatives of the Messiah, worldwide sovereignty and perpetual priesthood, cf. 2 S 7:1+; Zc 6:12-13, are no more conferred by earthly investiture than were those of the mysterious Melchizedek (Gn 14:18+. V. 1 is accepted in the NT epistles and elsewhere as a prophecy of the ascension of Christ to the right hand of the Father. b- The risen Christ is seated at the right hand of the Father, Rm 8:34, Heb 10:12, 1 P 3:22. c - Cf. Jos 10:24; Dn 7:14. d– Aion; the plural is ‘of majesty’, cf. 87:1 (Hebr.). e– Verse corr.; Hebr. “Your people is generosity on the day of your strength, in sacred splendours, from (or: from the time of) the womb of the dawn (meaning uncertain), to you the dew of your youth’. Greek ‘With you is the royal dignity…from the womb before the dawn I begot you’) (cf. Hebr. MSS, and 2:7). Many Hebr. MSS, Symmachus and Jerome have ‘on the holy mountains’. We correct ‘your strength’ (Hebr.) to ‘you were born’ (lit ‘your birth’). Heb 5:1-14 – a - Lit. ‘in the days of his flesh’ (on the word ‘flesh’ cf. Rm. 7:5+). The emphasis of this section is on humanity; a priest must be human since he represents human beings and he must share their sufferings since he

going over the fundamental doctrines again: the turning away from dead actionsb and towards faith in God (v. 1); the teaching about baptismsc and the laying on of hands; the teaching about the resurrection of the dead and eternal judgment (v. 2). This, God willing, is what we propose to do (v. 3). As for those who have once been brought into thelight, and tasted the gift from heaven, and received a share of the holy Spirit (v. 4), and appreciated the good message of God and the powers of the world to come (v. 5),andyetinspite of this have fallen awayd, - it is impossible for them to be renewed a second time. They cannot be repentant if they havewillfullycrucified the Son of God and openly mocked him (v. 6). A field that has been well watered by frequent rain, and gives the crops that are wanted by their owners who grew them , is given God’s blessing (v. 7); but one that grows brambles and thistles is abandoned,and practicallycursed.It will end by being burned (v. 8).But you, my dear people – in spite of what we have just said, you are in a better state and on the way to salvation (v. 9) God would not be so unjust as toforgetallyou have done, the love that you have for his name or the services you have done and are still doing, for the saintse (v. 10).Our one desire is that every one of

Heb 9:14 Ep 2:1+ Mt 3:2+ Ac 2:38+ Rm 1:16+; 2:6 1 Tm 4:14+ Heb 10:32+ Ep 5:14 Rm 5:5+ Heb 10:26-31; Heb 12:17 1 Jn 5:16∆ 2 Tm 2:6 Gn 3:17-18 Heb 10:32-34 Ep 1:15p

must feel compassion for them, CF. 2:17-18 ; 4:15 Jesus suffered in this way all through his life on earth, and especially in his agony and death. b - Not saved from dying. Since that was the purpose of his life, Jn 12:27f, but rescued from death after dying, Ac 2:24f. God transformed his death by raising him to glory after it, Jn 12:27f; 13:31f; 17:5; Ph 2:9-11; Heb. 2:9. c - Lit. ‘because of his eulabela’ (i.e, religious awe). It was because the prayers of Christ in Gethsemane was a prayer of total submission to the will of his Father, Mt. 26:39,42, that it was heard and answered. d - Having totally succeeded in his task of being priest and victim. e–‘The doctrine of righteousness’ like ‘God’s oracles’ can mean either the OT., cf. 2 Tm 3:16, or the whole body of doctrine. Here it seems to mean all that Christ taught about the righteousness of God as applied to mankind, Rm 3:21-26 and especially about his own priesthood of mediation, prefigured by Melchizedek, the ‘king of righteousness’ 7:2. Heb 6:1-20 – a – In spite of the difficulties his readers will have, the author is going to try and stimulate them by formulating the difficult doctrine already mentioned in 5:11. b - Anything done without faith and the divine life is called a ‘dead’ action because it

youshould go onshowing the same earnestnessto the end, to the perfect fulfillment of our hopes (v. 11), never growing careless, but imitating those who have the faith and the perseverance to inherit the promises (v. 12).When God made the promise to Abraham, since he had no one greater by whom to swear, “he swore by his own self, since it was impossible for him to swear by anyone greater: (v. 13) I will shower blessings on you and give you many descendants (v. 14). Because of that, Abraham persevered and saw the promise fulfilled (v. 15).Men, of course, swear an oath by someone greater than themselves, and between men, confirmation by an oath puts an end to all dispute (v. 16). In the same way, when God wanted to make heirs of his promise thoroughly realize that his purpose was unalterable, he conveyed this by an oath (v. 17); so that there will be two unalterable thingsf, in which it was impossible for God to be lying, and so that we, now we have foundsafety, should we have strong encouragement to take a firm grip on the hope that is held out to us (v. 18).He we have an anchor for the soulg, as sure as it is firm, and reaching right through beyond the veil (v. 19)where Jesus has entered on before us, and on our behalf,tobecome a high priest ofthe order of Melchizedek, and forever (v.

2 Th 3:7 Ga 3:14,29 Ep 1:13-14 Gn 22:16f Rm 4:20 Nb 23:19+ 2 Tm 2:13 Tt 1:2 Ln 16:2 Mt 27:51p Heb 9:3; 10:20 Jn 14:3 Heb 5:10 Ps 110:4

is done in the context of sin, Rm 1:18-3:20, which leads to death, Rm 5:12,21; 6:23;7:5;1 Co 15:56; Ep 2:1; Col 2:13; cfJm 1:15; Jn 5:24; 1 Jn 3:14. c – Not only Christian baptism, cf. Ac. 1:5+, Rm. 6:4, but all the washings, lustrations and purificatory rites then practiced, including the ‘baptism of John’ Ac 18:25, 19:1-5. d – The irreparable apostasy of rejecting Christ and not believing in the power of his sacrificeto save. e – The same phrase is used, Rm 15:25.31; 2 Co 8:4;9:1,12, about a collection for the church in Jerusalem. The ‘saints’ are all Christians, but especially members of the mother church at Jerusalem and in particular the apostles, cf. Ac 9:13+. f– I.e. the promise and the oath of God who ‘does not lie’, Tt 1:2. g – Anchor: symbol of stability in the classical world, adopted in Christian iconography of 2nd c, as a symbol of hope. Heb 7 – a – Melchizedek, the priest-king: an OT type of Christ. Gen 14 is oddly silent about any ancestors or descendants of Melchizedek and this suggested the idea that he represented the eternal priesthood, vv. 1-3, cf vv. 15-17 and Ps 110:4+. He was superior to Abraham in so far as Abraham offered him, Gn 14-20, a title of everything that had

20). Chapter 7 Melchizedeka You remember that Melchizedek, king of Salem a priest of God Most High, went to meet Abraham who was on hiswaybackafterdefeating the kings and blessed him (v. 1); and also that it was to him that Abraham gave a tenth of all hehad. By interpretation of his name, he is, first,‘king of righteousness’ and also king of Salem, that is, ‘king of peace’ (v, 2); he has no father, mother or ancestry, and his life has no beginningor ending; he islike the Son of God.He remains a priest forever (v. 3).Now think how great this man must have been,if the patriarch Abraham paid him a tenth ofthetreasure he had captured.b (v. 4). We know that any of the descendants of Levi who are admitted to the priesthood are obliged by the Law to take tithes from the people, and thisistaking from their own brothers although they too are descended from Abraham (v. 5).But this man, who was not of the same descent, took his tenth from Abraham, and he gave hisblessingtothe holder of the promises (v. 6). Now it is indisputable that a blessing is given by a superior to an inferior (v. 7). Further, in the one case it is ordinary mortal men who receive the receive tithes, and in the other, someone who is declared to be alive (v. 8). It could be said that Levi himself, who

Gn 14:18+ Ps 110:4+ Gn 14:17-20 Heb 1:2+ Jn 7:27 Gn 14:20 Dt 14:22+ Gn 14:17 Ps 110:4 Heb 8:6f Heb 8:4 Gn 49:10 Mt 1:1f; 2:6 Rm 1:3 Rv 5:5 Rm 1:4+ Jr 33:18

been captured, so a fortiori, the argument goes, he was superior to all the descendants of Abraham, including the Levites, v. 4f. b –The tithe paid to levitical priests, Dt 14:22+, was both the stipend for their ministry at the altar and acknowledgement that as priest they were members of a higher class than whose who paid. Levi (in the person of Abraham) could only have paid his tithe if Melchizedek were a priest of an even higher class than himself. c –The argument here is based on Ps 110:4. This text prophesies than the King-Messiah will not be descended from Levi, but will be an eternal priest in the same sense as Melchizedek. This implies that when Christ comes, his sort ofpriesthood, and this in turn will necessitate a new law since the old one was only concerned with the levitical priesthood, vv. 12, 16f, 21. d – What has been said in v. 12. e –Lit. ‘a law of a carnal commandment’, namely the law that restricted the priesthood of Levi to his physical descendants, cf. Nb 1:47f; 3:5f; Dt 10:8f; 18:1f; 33:8f. f – Add ‘of the order of Melchizedek’. g– The one and only sacrifice of Christ is the center of salvation history, Ac 1:7+. It closes a long epoch of preparations, 1:1f, cf. Rm 10:4; it occurs ‘at the appointed time’, Ga. 4:4+, Rm 3:26+, and it begins the eschatological epoch. Though the Last Day, 1 Co 1:8+; Rm 2:6+, will follow, 2 Co 6:2+, only

receives tithes, actually paid them, in the person of Abraham (v. 9), because he was still in theloins of his ancestor when Melchizedek came to meet him (v. 10). Now if perfection had been reached through the leviticalpriesthoodbecause the Law given to the nation rests on it, why was it still necessary for anewpriesthood to arise, one of the same order as Melchizedek not counted as being of the same order as Aaron? (v. 11) But any change in the priesthood must meanachangein theLaw as well (v. 12).So our Lord, of whom these things were said, belonged to a different tribe, the members of which haveneverdone any service at the altar (v. 13); everyone knows thathe came from Judah,a tribe which Moses did not even mention when dealing with priests. (v. 14) Thisd becomes even more clearly evidentwhen there appears a second Melchizedek, who is a priest (v. 15), not by virtue of a law about physical descente,but by the power of an indestructible life (v. 16).For it is was about him that theprophecy was made: “You are a priest of the order of Melchizedek, and forever (v. 17).The earlier commandment is thus abolished, because it was neither effectivenoruseful (v. 18), since the Law could not makeanyone perfect; but now this commandment is replaced by

Ps 110:4 Heb 10:1; 11:40 Rm 7:7+ Heb 10:19+

at some unspecified, 1 Th 5:1+, time in the future; salvation for the human race has been in essence certain from the moment when, in the person of Christ, it died to sin and rose to live again. Heb makes a special point of how the whole of this hope flow from the absolute, unique, unrepeatable sacrifice of Christ, 7:27; 9:12,26,28; 10:10; cf. Rm 6:10; 1 P 3:18. Being unrepeatable, 10:12-14, this sacrifice is different from all others in the O.T. that had to be repeated again and again because they were unable to actually to save anyone. h –Cf. the promise made before the Law was given, Ga. 3:17.

someone better – the hope that brings usnearer to God. What is more this is not done without the taking an oath. The others indeed were made priests without any oath (v. 20); but he with an oath sworn by the one who declared to him:The Lord has sworn an oath which he will not retract: you are a priest, and for everf v. 21). And it follows that it is a greater covenantfor which Jesus has become our guarantee (v. 22).Then there used to be a great number of those other priests, because death put an end to each one of them (v. 23); but this one, because he remains forever, can never lose his priesthood (v. 24). It follows, then, that his power to save isutterly certain, since he is living for ever to intercede for all who come to God through him V. 25). To suit us, the ideal high priest would have to be holy, innocent, and uncontaminated, beyond the influence of sinners, and raised up above the heavens (v. 26); one who would not need to offer sacrifice every day, as the other high priests do for their own sins and then for those of the people, because he has done this once and for allg by offering himself (v. 27) The Law appoints high priests who are men subject to weakness: but the promise on oath, which came after the Law,h appointed the Son who is made perfect for ever (v. 28).

Ps 110:4 Heb 8:6-13 Heb 9:24; 10:19+ Nb 18:1 Rm 8:34∆ 1 Jn 2:1∆ Rv 1:18∆ Heb 3:1+ Ex 29:1 1 Jn 3:5-6 Heb 9:25-28 Heb 5:3; 9:7,12; 10:11-14 Rm 6:10

Heb 5:9

19 He pronounced this blessing “Blessed be Abram by God Most High, the creator of heaven and earth;

20 And blessed be God Most High for handing his enemies for you.” Then Abram gave him a tenth of everything.

Second Reading: 1 Co 11:23-26


The blessing-cuph that we bless is a communion with the blood of Christ and the bread that we breakisa communion in the body of Christ (v. 16). The fact that there is only one loaf means that, there are so many of us, we form a single body because we all have a share in this one loaf (v. 17). Institution of the Eucharist -

Now as they were eating,f Jesus took some bread, and when he had said the blessing he broke it and gave it to the disciples. He said, ‘Take it and eat; this is my body’ (v. 26). Then he took a cup, and when he had returned thanks he gave it to them. He said, ‘Drink all of you from this (v. 27). For this is my blood, the blood of the gcovenant, which is to be poured out for many for the forgiveness of sins.h (v. 28). From now on, I tell you, I shall not drink wine until the day I drink the new wine with you in the kingdom of my Father.’ After psalms had been sung they left for the Mount of Olives. As they were eating, he took bread, and when he had said the blessing he broke it and gave it to them, ‘Take it’ he said ‘this is my body.’ (v. 22)Then he took a cup, and when he had returned thanks

1 Co 10:16-17 Mt 26:26-27

1 Co 12:12+ Ep 4:4

=Mt 26:26-29 =Mk 14:22-25 =Lk 22:19-20 1 Co 11:23-25 Jn 6:51-58 1 Co 10:16 Ex 24:8 Zc 9:11 Mt 20:28+ Is 53:12 Mt 8:11+

=Mk 14:22-25

Lk 22:18

23 For this is what I received from the Lord, and in turn passed on to you: that on the same night that he was betrayed, the Lord Jesus took some bread (v. 23) (v.24). (v.25)”

1 Co 10:16 – h– I.e. the cup of wine for which we thank God, like Christ at the Last Supper. Mt 26:26 – f– They have come to the Passover supper itself. The rubrics for this solemn blessing of bread and wine are laid down exactly; on to this ceremony Jesus grafts the sacramental rites of the new religious order of things which he institutes. g - Add (Vulg.) ‘new’, cf. Lk 22:20; 1 Co 11:25. h - As at Sinai, the blood of victims sealed the covenant of Yahweh with his people, Ex. 24:4-8+, so on the cross the blood of Jesus, the perfect victim, is about to seal the ‘new’ covenant, cf. Lk. 22:20, between God and man - the covenant foretold by the prophets, Jr 31:31+. Jesus takes on himself the task of universal redemption that Isaiah assigns to the ‘servant of Yahweh’, Is. 42:6; 49:6; 53:12, cf. 41:8+. Cf. Heb 8:8; 9:15; 12:24.

he gave it to them, and all drank from it (v. 23). And he said to them, ‘This is my blood, the blood of the covenant, which is poured out for many,’ (v. 24). "I tell you solemnly, I shall not drink any more wine until that day when I drink the new wine in the kingdom of God (v. 25).Lk 22:18’ When the hour came he took his place at table, and the apostles with him. And he said to them,d ‘I have longed to eat this Passover with you before I suffer; because, I tell you, I shall not eat it again until it is fulfillede in the kingdom of God’. And taking the cup,f he gave thanks and said, ‘Take this and share it among you, because from now on, I tell you, I shall not drink wine until the kingdom of God comes’. The he took some bread and when he had given thanks, broke it and gave it to them saying, ‘This is my body which will be given for you; do this as a memorial of me.’ He did the same with the cup after supper, and said, ‘This cup is the new covenant in my blood which will be poured out for you.’ He then left to make his way as usual to the Mount of Olives, with the disciples following. This day is to be a day of remembrance for you, and you must celebrate it as a feast in Yahweh’s honor. For all

Mt 8:11

=Lk 22:14-20 Lk 12:50+ Mt 8:11+ =Mk 26:29 =Mk 14:25 =Mt 26:26-28 =Mk14:22-24 =1 Co 11:23-25 Jn 6:51 Jr 31:31 Mt 26:28

Ex 12:14

Lk 22:14-20 – d–In Lk. Christ’s discourses at the supper play a more important part than in Mt and Mk, preparing us for those in Jn 13:31-17:26. e– The first stage of fulfillment is the Eucharist itself, the center of spiritual in the kingdom founded by Jesus: the final stage will be at the end of time when the Passover is to be fulfilled perfectly and in a fashion no longer veiled. f -Lk distinguishes the Passover and the cup of vv. 15-18 from the bread and the cup from vv. 19-20 in order to draw a parallel between the ancient rite of the Jewish Passover and the new rite of the Christian Eucharist. Some ancient authorities, failing to understand this theological device, and disturbed to find two cups mentioned, quite mistakenly omitted v. 20, or even v. 20 with the second part of v. 19 (i.e. ‘which will be given…of me’).

generations you are to declare it a day of festival forever. You must not eat leavened bread with this; for seven days you must eat it with unleavened bread, the bread of emergency; for it was in great haste that you came out of the land of Egypt;so you will remember, all the days of your life, the day you came out of the land of Egypt.

Dt 16:3

24 and thanked God for it and broke it, and he said, ‘This is my body, which is for you;i do this as a memorial of me

1 Co 11:24- i–Var. ‘This is my body, broken for you.’

Then Moses took the bloodc and cast it towards the people. ‘This’ he said ‘is the blood of the Covenant that Yahweh has made with you, containing all the rules.’ See, the days are coming - it is Yahweh who speaks-when I will make a new covenant with the House of Israel (and the House of Judah). We have seen that he has been given a ministry of a higher order, and to the same degree it is a better covenant of which he is the mediator,b founded on better promises (v. 6) If that first covenant had been without a fault, there would have been no need for a second one to replace sought it (v. 7).

Ex 24:8 Ps 50:5 ↗Mt 26:28p ↗Heb 9:18-20 Heb 10:29-30 1 P 1:2 Heb 9:9

Jr 31:31+ Heb 8:8-12

Heb 8:6-13 Heb 7:12,22 Heb 9:15 Heb 12:24 1 Tm 2:5 1 Jn 2:1

25 In the same way he took the cup after supper, and said, ‘This is the cup of the new covenant in my blood. Whenever you drink it, do this as a memorial of me.’

Ex 24:8 - c - Moses is the mediator between God and the people; he unites them symbolically by sprinkling the blood of a single victim first on the altar, which represents Yahweh, and then on the people. In this way the pact is ratified by blood, cfLv 1:5+, just as the New Covenant is ratified by the blood of Christ. Heb 8:6 - b - Technically, Christ is the one and only true mediator: he is the true man and true God. Col. 2:9, and so the one and only intermediary, Rm 5:15-19, 1 Tm 2:5; cf. 1 Co 3:22-23, 11:3, between God and the human race. He unites them and reconciles them,2 Co. 5:14-20. Through him come graceJn 1:16-17; Ep 1:7; and

And in fact God does find fault with them;he says: “See the days are coming - it is the Lord who speaks - when I will establish a new covenant with the House of Israel and the House of Judah (v. 8), but not a covenant like the one I made with their ancestors on the day I took them out by the hand to bring them out from the land of Egypt. They abandoned that covenant of mine, and so I on my sidedeserted them. Itisthe Lord who speaks (v. 9). No, this is the covenant I will make with the House of Israelwhen those days arrive- it is the Lord who speaks. I will put my laws into their mindsand write them on their hearts.Then I will be their God,and they shall be my people(v. 10) There will be no further need for neighbor to try to teach neighbor, or brother to say to brother, ‘Learn to know the Lord’. No, they will all know me, the least no less than the greatest (v. 11), since I will forgive their iniquities and never call their sins to mind (v. 12. By speaking of a new covenant, he implies that the first one is already old. Now anything old only gets more antiquated until in the end it disappears.

Jr 31:31-34 Mt 26:28+ 1 Co 11:25 Heb 10:16-17 2 Co 5:17 Rv 21:4-5

complete revelation, Heb. 1:1-2. In heaven he continues to intercede for those who are faithful to him, 7:25+.

26 Until the Lord comes, therefore, every time you eat this bread and drink this cup, you are proclaiming his death…

Homily for the Corpus et Sanguis Christi Sunday - Cycle C Based on Lk 9:11b-17 (Gospel), Gn 14:18-20 (First Reading) and 1 Co 11:23-26 (Second Reading)


FEED THEM YOURSELVES “Give them something to eat yourselves” (Lk 9:13)

The Gospel narrative for this Sunday is taken from Lk 9:11b-17. It talks about the incident of the Miracle of the loaves. Parallel passages to this incident are:

1. Mt 14:13-21 - First miracle of the loaves - When Jesus received this news he withdrew by boat to a lonely place where they could be by themselves. But the people heard of this and, leaving the towns, went after him on footc (v. 13). So as he stepped ashore he saw a large crowd; and he took pity on them and he healed their sick (v. 14). When evening came, the disciples went to him and said, ‘This is a lonely place, and the time has slipped by; so end the people away, and they can go to the villages to buy themselves some food’ (v. 15). Jesus replied, ‘There is no need for them to go: give them something to eat yourselves’ (v. 16). But they answered, ‘All we have with us is five loaves and two fish’ (v. 17). ‘Bring them here to me’ he said (v. 18). He gave orders that the people were to sit down on the grass; then he took the five loaves and the two fish, raised his eyes to heaven and said the blessing. And breaking the loaves he handed them to his disciples who gave them to the crowd.d (v. 19). They all ate as much as they wanted, and they collected scraps remaining, twelve baskets full (v. 20). Those who ate numbered about five thousand men, to say nothing of women and children (v. 21). Footnote c says “On shore the crowd hurried to the place the boat was making for” and Footnote d says “This miraculous bread, though not the Holy Eucharist, clearly prefigures and leads up to it. This is the view of the Fathers and indeed of the evangelists before them; cf. v. 19 with 26:26, and cf. Jn 6:1-15, 51-58.”

2. Mk 6:30-44 - So they went off in a boat to a lonely place where they could be by themselves (v. 32). But people saw them going, and many could guess where; and from

every town they all hurried to the place on foot and reached it before them (v. 33). So as he stepped ashore he saw a large crowd; and he took pity on them because they were like sheep without a shepherd, and he set himself to teach them at some length (v. 34). By now it was getting very late, and his disciples came up to him and said, ‘This is a lonely place and it is getting very late (v. 35), so send them away, and they can go to the farms and villages round about, to but themselves something to eat’ (v. 36). He replied, ‘Give them something to eat yourselves’. They answered, ‘Are we to go and spend two hundred denarii on bread for them to eat? (v. 37)’ How many loaves have you? He asked ‘Go and see’. And when they had found out they said, ‘Five, and two fish’ (v. 38). Then he ordered them to get all the people together in groups on the green grass (v. 39),and they sat down on the ground in squares of hundred and fifties (v. 40). Then he took the five loaves and two fish, raised his eyes to heaven and said the blessing; then he broke the loaves and handed them to his disciples to distribute among the people. He also shared out the two fish among them all (v. 41). They all ate as much as they wanted (v. 42). They collected twelve basketfuls of scraps of bread and pieces of f ish (v. 43). Those who had eaten the loaves numbered five thousand men (v. 44).

3. Jn 6:1-13 - Sometime after this, Jesus went off to the other side of the Sea of Galilee - or of Tiberias – (v. 1) and a large crowd followed him, impressed by the signs he

gave by curing the sick (v. 2). Jesus climbed the hillside, and sat down there with his disciples(v. 3). It was shortly before the Jewish feast of Passovera (v. 4) Looking up,

Jesus saw the crowd approaching and said to Philip, “Where can we buy some bread for these people to eat? (v. 5)” He only said this to test Philip; he himself knew exactly what he was going to do (v. 6). Philip answered, ‘Two hundred denarii would only buy enough to give them a small piece each’. (v. 7). One of his disciples, Andrew, Simon Peter’s brother, said (v. 8),‘There is a small boy here with five barley loaves and two fish; but what is that between so many?’ (v. 9).Jesus said to them, ‘Make the people sit down’. There was plenty of grass there, and as many as five thousand men sat down (v. 10).Then Jesus took the loaves, gave thanks, and gave them out to all who were sitting ready; he then did the same with the fish, giving out as much as was wanted (v. 11).When they had eaten enough he said to his disciples, ‘Pick up the pieces left over, so that nothing gets wasted’ (v. 12).So they picked them up, and filled twelve hampers with scraps left over from the meal of barley loaves (v. 13). Footnote a says “The bread Jesus gives is to be the new Passover.”

Verses 11b, 12, 13, 14, 15, 16 and 17 of Lk 9 say: He made them welcome and talked to them about the kingdom of God; and he cured those who were in need of healing. It was late afternoon when the Twelve came to him and said, ‘Send the people away, and they can go to the villages and farms round about to find lodging and food; for we are in a lonely place here.’ He replied, ‘Give them something to eat yourselves’. But they said, ‘We have no more than five loaves and two fish, unless we are to go out ourselves and buy food for all these people.’ For there were about five thousand men, But he said to his disciples, ‘Get them to sit down in parties of about fifty.’ They did so and made them all sit down. Then he took the five loaves and the two fish, raised his eyes to heaven, and said the blessing over them; then he broke them and handed them to his disciples to distribute among the crowd. They all ate as much as they wanted, and when the scraps remaining were collected they filled twelve baskets. The First Reading is from Gn 14:18-20.

Verse 18 says: Melchizedek, king of Salemg brought bread and wine, he was a priest of God Most High. Footnote g – Ps 76:2, the whole subsequent Jewish tradition, and many of the fathers identify Salem with Jerusalem. Its priest-king Melchizedek (the name of Canaanite, cf. Adonizedek, king of Jerusalem, Jos 10:1) worships in the Most High God, El-Elyon, a compound name, each of its two parts being the title of a god in the Phoenician pantheon. Elyon is used in the Bible (especially Psalms ) as a divine title. In this passage, v. 22, El-Elyon is identified with the true God of Abraham. Melchizedek makes a brief and mysterious appearance in the narrative; he is king of that Jerusalem where Yahweh will dwell, and a priest of the Most High even before the levitical priesthood was established; more-over, he receives tithes from the Father of the chosen people. Ps 110:4 represents him as a figure of the Messiah who is both king and priest; application to Christ priesthood is worked out in Heb 7:Patristic tradition has developed and enriched this allegorical interpretation: in the bread and wine offered to Abraham it sees an image of the Eucharist and even a foreshadowing of the Eucharist sacrifice-an interpretation that has been received into the Canon of the Mass. Several of the Fathers even held the opinion that Melchizedek was a manifestation of the Son of God in person. Parallel texts are:

1. Ps 110 - The Messiah: king and priesta Yahweh’s oracle to you, my Lord, ‘Sit at my right handb and I will make your enemies a footstoolcfor you (v. 1).’ Yahweh will force all your enemies under the sway of your scepter in Zion (v.2). Royal dignity was yours from the day you were born, on the mountain,d royal from the womb, from the dawn of your earliest days (v. 3).e Yahweh has sworn an oath which he will never retract, ‘You are a priest of the order of Melchizedek, and forever (v. 4).’ Footnote a - The prerogatives of the Messiah, worldwide sovereignty and perpetual priesthood, cf. 2 S 7:1+; Zc 6:12-13, are no more conferred by earthly investiture than were those of the mysterious Melchizedek (Gn 14:18+. V. 1 is accepted in the NT epistles and elsewhere as a prophecy of the ascension of Christ to the right hand of the Father; Footnote b- The risen Christ is seated at the right hand of the Father, Rm 8:34, Heb 10:12, 1 P 3:22; Footnote c - Cf. Jos 10:24; Dn 7:14.; Footnote d– Aion; the plural is ‘of

majesty’, cf. 87:1 (Hebr.); Footnote e– Verse corr.; Hebr. “Your people is generosity on the day of your strength, in sacred splendours, from (or: from the time of) the womb of the dawn (meaning uncertain), to you the dew of your youth’. Greek ‘With you is the royal dignity…from the womb before the dawn I begot you’) (cf. Hebr. MSS, and 2:7). Many Hebr. MSS, Symmachus and Jerome have ‘on the holy mountains’. We correct ‘your strength’ (Hebr.) to ‘you were born’ (lit ‘your birth’).

2. Heb 5-7 –

Chapter 5: Every high priest has been taken out of mankind and is appointed to act for men in their relations with God, to offer gifts and sacrifices for sins; and so (v. 1) he can sympathize with those who are ignorant or uncertain because he too lives in the limitations of his weakness (v. 2).That is why he has to make sin offerings for himself as well as for the people (v. 3).No one takes this honor on himself, but each one is called by God, just as Aaron was (v. 4).Nor did Christ give himself the glory of becoming high priest, but he had it from the one who said to him: You are my son, today I have become your father (v . 5), and in another text: ‘You are a priest of the order of Melchizedek (v. 6).’During his life on earth,a he offered up prayers and entreaty, aloud and in silent tears, to one who had the power to save him out of death,b and he submitted so humbly that c that his prayer was heard (v. 7). Although, he was Son, he learnt to obey through suffering (v. 8); but having been made perfect,d he became for all who obey him the source of eternal salvation (v. 9) and was acclaimed by God with the title of high priest of the order of Melchizedek (v. 10). On this subject we have many things to say, and they are difficult to explain because you have grown so slow at understanding (v. 11). Really, when you should by this time have become masters, you need someone to teach you all over again the elementary principles of interpreting God’s oracles; you have gone back to needing milk, not solid food (v. 12). Truly, anyone who is still living on milk cannot digest the doctrine of righteousnesse because he is still a baby (v. 13). Solid food is for mature men with minds trained by practice to distinguish between good and bad (v. 14). Footnote a - Lit. ‘in the days of his flesh’ (on the word ‘flesh’ cf. Rm. 7:5+). The emphasis of this section is on humanity; a priest must be human since he represents human beings and he must share their sufferings since he must feel compassion for them, CF. 2:17-18 ; 4:15 Jesus suffered in this way all through his life on earth, and especially in his agony and death; b - Not saved from dying. Since that was the purpose of his life, Jn 12:27f, but rescued from death after dying, Ac 2:24f. God transformed his death by raising him to glory after it, Jn 12:27f; 13:31f; 17:5; Ph 2:9-11; Heb. 2:9; c - Lit. ‘because of his eulabela’ (i.e, religious awe). It was because the prayers of Christ in Gethsemane was a prayer of total submission to the will of his Father, Mt. 26:39,42, that it was heard and answered; d - Having totally succeeded in his task of being priest and victim; e–‘The doctrine of righteousness’ like ‘God’s oracles’ can mean either the OT., cf. 2 Tm 3:16, or the whole body of doctrine. Here it seems to mean all that Christ taught about the righteousness of God as applied to mankind, Rm 3:21-26 and especially about his own priesthood of mediation, prefigured by Melchizedek, the ‘king of righteousness’ 7:2. Chapter 6: Let us leave behind us thena all the elementary teaching about Christ and concentrate on its completion, without going over the fundamental doctrines again: the turning away from dead actionsb and towards faith in God (v. 1); the teaching about baptismsc and the laying on of hands; the teaching about the resurrection of the dead and eternal judgment (v. 2). This, God willing, is what we propose to do (v. 3). As for those who have once been brought into the light, and tasted the gift from heaven, and received a share of the holy Spirit (v. 4), and appreciated the good message of God and the powers of the world to come (v. 5),and yet in spite of this have fallen awayd, - it is impossible for them to be renewed a second time. They cannot be repentant if they have willfully crucified the Son of God and openly mocked him (v. 6). A field that has been well watered by frequent rain, and gives the crops that are wanted by their owners who grew them , is given God’s blessing (v. 7); but one that grows brambles and thistles is abandoned, and practically cursed. It will end by being burned (v. 8).But you, my dear people – in spite of what we have just said, you are in a better state and on the way to salvation (v. 9) God would not be so unjust as to forget all you have done, the love that you have for his name or the services you have done and are still doing, for the saintse (v. 10).Our one desire is that every one of you should go on showing the same earnestness to the end, to the perfect fulfillment of our hopes (v. 11), never growing careless, but imitating those who have the faith and the perseverance to inherit

the promises (v. 12).When God made the promise to Abraham, since he had no one greater by whom to swear, “he swore by his own self, since it was impossible for him to swear by anyone greater: (v. 13) I will shower blessings on you and give you many descendants (v. 14). Because of that, Abraham persevered and saw the promise fulfilled (v. 15).Men, of course, swearan oath by someone greater than themselves, and between men, confirmation by an oath puts an end to all dispute (v. 16). In the same way, when God wanted to make heirs of his promise thoroughly realize that his purpose was unalterable, he conveyed this by an oath; so that there will be two unalterable thingsf, in which it was impossible for God to be lying, and so that we, now we have found safety, should we have strong encouragement to take a firm grip on the hope that is held out to us (v. 18).He we have an anchor for the soulg, as sure as it is firm, and reaching right through beyond the veil (v. 19)where Jesus has entered on before us, and on our behalf, to become a high priest of the order of Melchizedek, and forever (v. 20). Footnote a – In spite of the difficulties his readers will have, the author is going to try and stimulate them by formulating the difficult doctrine already mentioned in 5:11.; b - Anything done without faith and the divine life is called a ‘dead’ action because it is done in the context of sin, Rm 1:18-3:20, which leads to death, Rm 5:12,21; 6:23;7:5;1 Co 15:56; Ep 2:1; Col 2:13; cf Jm 1:15; Jn 5:24; 1 Jn 3:14.; c – Not only Christian baptism, cf. Ac. 1:5+, Rm. 6:4, but all the washings, lustrations and purificatory rites then practiced, including the ‘baptism of John’ Ac 18:25, 19:1-5.; d – The irreparable apostasy of rejecting Christ and not believing in the power of his sacrifice to save; e – The same phrase is used, Rm 15:25.31; 2 Co 8:4;9:1,12, about a collection for the church in Jerusalem. The ‘saints’ are all Christians, but especially members of the mother church at Jerusalem and in particular the apostles, cf. Ac 9:13+ ;f – I.e. the promise and the oath of God who ‘does not lie’, Tt 1:2; g – Anchor: symbol of stability in the classical world, adopted in Christian iconography of 2nd c, as a symbol of hope. Chapter 7 Melchizedeka You remember that Melchizedek, king of Salem a priest of God Most High, went to meet Abraham who was on his way back after defeating the kings and blessed him (v. 1); and also that it was to him that Abraham gave a tenth of all he had. By interpretation of h is name, he is, first, ‘king of righteousness’ and also king of Salem, that is, ‘king of peace’ (v, 2); he has no father, mother or ancestry, and his life has no beginning or ending; he is like the Son of God. He remains a priest forever (v. 3).Now think how great this man must have been, if the patriarch Abraham paid him a tenth of the treasure he had captured.b (v. 4). We know that any of the descendants of Levi who are admitted to the priesthood are obliged by the Law to take tithes from the people, and this istaking from their own brothers although they too are descended from Abraham (v. 5).But this man, who was not of the same descent, took his tenth from Abraham, and he gave his blessing to the holder of the promises (v. 6). Now it is indisputable that a blessing is given by a superior to an inferior (v. 7). Further, in the one case it is ordinary mortal men who receive the receive tithes, and in the other, someone who is declared to be alive (v. 8). It could be said that Levi himself, who receives tithes, actually paid them, in the person of Abraham (v. 9), because he was still in the loins of his ancestor when Melchizedek came to meet him (v. 10). Now if perfection had been reached through the levitical priesthood because the Law given to the nation rests on it, why was it still necessary for a new priesthood to arise, one of the same order as Melchizedek not counted as being of the same order as Aaron? (v. 11) But any change in the priesthood must mean a change in the Law as well (v. 12).So our Lord, of whom these things were said, belonged to a different tribe, the members of which have never done any service at the altar (v. 13); everyone knows that he came from Judah, a tribe which Moses did not even mention when dealing with priests. (v. 14) Thisd becomes even more clearly evident when there appears a second Melchizedek, who is a priest (v. 15), not by virtue of a law about physical descente, but by the power of an indestructible life (v. 16).For it is was about him that the prophecy was made: “You are a priest of the order of Melchizedek, and forever (v. 17).The earlier commandment is thus abolished, because it was neither effective nor useful (v. 18), since the Law could not make anyone perfect; but now this commandment is replaced by someone better – the hope that brings us nearer to God. What is more this is not done without the taking an oath. The others indeed were made priests without any oath (v. 20); but he with an oath sworn by the one who declared to him: The Lord has sworn an oath which he will not retract: you are a priest, and for everf v. 21). And it follows that it is a greater covenant for which Jesus has become our guarantee (v. 22).Then there used to be a great number of those other priests, because death put an end to each one of

them (v. 23); but this one, because he remains forever, can never lose his priesthood (v. 24). It follows, then, that his power to save is utterly certain, since he is living for ever to intercede for all who come to God through him V. 25). To suit us, the ideal high priest would have to be holy, innocent, and uncontaminated, beyond the influence of sinners, and raised up above the heavens (v. 26); one who would not need to offer sacrifice every day, as the other high priests do for their own sins and then for those of the people, because he has done this once and for allg by offering himself (v. 27) The Law appoints high priests who are men subject to weakness: but the promise on oath, which came after the Law,h appointed the Son who is made perfect for ever (v. 28). Footnote a – Melchizedek, the priest-king: an OT type of Christ. Gen 14 is oddly silent about any ancestors or descendants of Melchizedek and this suggested the idea that he represented the eternal priesthood, vv. 1-3, cf vv. 15-17 and Ps 110:4+. He was superior to Abraham in so far as Abraham offered him, Gn 14-20, a title of everything that had been captured, so a fortiori, the argument goes, he was superior to all the descendants of Abraham, including the Levites, v. 4f.; b –The tithe paid to levitical priests, Dt 14:22+, was both the stipend for their ministry at the altar and acknowledgement that as priest they were members of a higher class than whose who paid. Levi (in the person of Abraham) could only have paid his tithe if Melchizedek were a priest of an even higher class than himself.; c –The argument here is based on Ps 110:4. This text prophesies than the King-Messiah will not be descended from Levi, but will be an eternal priest in the same sense as Melchizedek. This implies that when Christ comes, his sort of priesthood, and this in turn will necessitate a new law since the old one was only concerned with the levitical priesthood, vv. 12, 16f, 21.; d – What has been said in v. 12.; e –Lit. ‘a law of a carnal commandment’, namely the law that restricted the priesthood of Levi to his physical descendants, cf. Nb 1:47f; 3:5f; Dt 10:8f; 18:1f; 33:8f.; f – Add ‘of the order of Melchizedek’.; g– The one and only sacrifice of Christ is the center of salvation history, Ac 1:7+. It closes a long epoch of preparations, 1:1f, cf. Rm 10:4; it occurs ‘at the appointed time’, Ga. 4:4+, Rm 3:26+, and it begins the eschatological epoch. Though the Last Day, 1 Co 1:8+; Rm 2:6+, will follow, 2 Co 6:2+, only at some unspecified, 1 Th 5:1+, time in the future; salvation for the human race has been in essence certain from the moment when, in the person of Christ, it died to sin and rose to live again. Heb makes a special point of how the whole of this hope flow from the absolute, unique, unrepeatable sacrifice of Christ, 7:27; 9:12,26,28; 10:10; cf. Rm 6:10; 1 P 3:18. Being unrepeatable, 10:12-14, this sacrifice is different from all others in the O.T. that had to be repeated again and again because they were unable to actually to save anyone. h –Cf. the promise made before the Law was given, Ga. 3:17.

The Second Reading for this Sunday is from 1 Co 11:23-26.

Verse 23and 24 say: For this is what I received from the Lord, and in turn passed on to you: that on the same night that he was betrayed, the Lord Jesus took some bread and thanked God for it and broke it, and he said, ‘This is my body, which is for you;i do this as a memorial of me. Footnote i says “Var. ‘This is my body, broken for you.’”

Parallel texts are:

1. 1 Co 10:16-17 - The blessing-cuph that we bless is a communion with the blood of Christ and the bread that we break is a communion in the body of Christ (v. 16). The fact that there is only one loaf means that, there are so many of us, we form a single body because we all have a share in this one loaf (v. 17). Footnote h says “ I.e. the cup of wine for which we thank God, like Christ at the Last Supper.”

2. Mt 26:26-29 - Institution of the Eucharist - Now as they were eating,f Jesus took some bread, and when he had said the blessing he broke it and gave it to the disciples. He said, ‘Take it and eat; this is my body’ (v. 26). Then he took a cup, and when he had returned thanks he gave it to them. He said, ‘Drink all of you from this (v. 27). For this is my blood, the blood of the gcovenant, which is to be poured out for many for the forgiveness of sins.h (v. 28). From now on, I tell you, I shall

not drink wine until the day I drink the new wine with you in the kingdom of my Father.’ After psalms had been sung they left for the Mount of Olives. Footnote f says “They have come to the Passover supper itself. The rubrics for this solemn blessing of bread and wine are laid down exactly; on to this ceremony Jesus grafts the sacramental rites of the new religious order of things which he institutes”; Footnote g “says Add (Vulg.) ‘new’, cf. Lk 22:20; 1 Co 11:25”; Footnote h says “As at Sinai, the blood of victims sealed the covenant of Yahweh with his people, Ex. 24:4-8+, so on the cross the blood of Jesus, the perfect victim, is about to seal the ‘new’ covenant, cf. Lk. 22:20, between God and man - the covenant foretold by the prophets, Jr 31:31+. Jesus takes on himself the task of universal redemption that Isaiah assigns to the ‘servant of Yahweh’, Is. 42:6; 49:6; 53:12, cf. 41:8+. Cf. Heb 8:8; 9:15; 12:24.”

3. Mk 14:22-25 - As they were eating, he took bread, and when he had said the blessing he broke it and gave it to them, ‘Take it’ he said ‘this is my body’ (v. 22). Then he took a cup, and when he had returned thanks he gave it to them, and all drank from it (v. 23). And he said to them, ‘This is my blood, the blood of the covenant, which is poured out for many,’ (v. 24). "I tell you solemnly, I shall not drink any more wine until that day when I drink the new wine in the kingdom of God (v. 25). Lk 22:18’

4. Lk 22:14-20 - When the hour came he took his place at table, and the apostles with him. And he said to them,d ‘I have longed to eat this Passover with you before I suffer; because, I tell you, I shall not eat it again until it is fulfillede in the kingdom of God’. And taking the cup,f he gave thanks and said, ‘Take this and share it among you, because from now on, I tell you, I shall not drink wine until the kingdom of God comes’. The he took some bread and when he had given thanks, broke it and gave it to them saying, ‘This is my body which will be given for you; do this as a memorial of me.’ He did the same with the cup after supper, and said, ‘This cup is the new covenant in my blood which will be poured out for you.’ He then left to make his way as usual to the Mount of Olives, with the disciples following. Footnote dsays “In Lk. Christ’s discourses at the supper play a more important part than in Mt and Mk, preparing us for those in Jn 13:31-17:26”; Footnote esays “The first stage of fulfillment is the Eucharist itself, the center of spiritual in the kingdom founded by Jesus: the final stage will be at the end of time when the Passover is to be fulfilled perfectly and in a fashion no longer veiled. ; Footnote f says “Lk distinguishes the Passover and the cup of vv. 15-18 from the bread and the cup from vv. 19-20 in order to draw a parallel between the ancient rite of the Jewish Passover and the new rite of the Christian Eucharist. Some ancient authorities, failing to understand this theological device, and disturbed to find two cups mentioned, quite mistakenly omitted v. 20, or even v. 20 with the second part of v. 19 (i.e. ‘which will be given…of me’).

5. Ex 12:14 - This day is to be a day of remembrance for you, and you must celebrate it as a feast in Yahweh’s honor. For all generations you are to declare it a day of festival forever.

6. Dt 16:3 - You must not eat leavened bread with this; for seven days you must eat it with unleavened bread, the bread of emergency; for it was in great haste that you came out of the land of Egypt; so you will remember, all the days of your life, the day you came out of the land of Egypt.

Verses 25 and 26 say: In the same way he took the cup after supper, and said, ‘This is the cup of the new covenant in my blood. Whenever you drink it, do this as a memorial of me.’ Until the Lord comes, therefore, every time you eat this bread and drink this cup, you are proclaiming his death… Parallel texts are:

1. Ex 24:8 - Then Moses took the bloodc and cast it towards the people. ‘This’ he said ‘is the blood of the Covenant that Yahweh has made with you, containing all the rules.’ Footnote c says “Moses is the mediator between God and the people; he unites them symbolically by sprinkling the blood of a single victim first on the altar, which represents Yahweh, and then on the people. In this way the pact is ratified by blood, cfLv 1:5+, just as the New Covenant is ratified by the blood of Christ.”

2. Jr 31:31 - See, the days are coming - it is Yahweh who speaks-when I will make a new covenant with the House of Israel (and the House of Judah).

3. Heb 8:6-13 -We have seen that he has been given a ministry of a higher order, and to the same degree it is a better covenant of which he is the mediator,b founded on better promises (v. 6) If that first covenant had been without a fault, there would have been no need for a second one to replace sought it (v. 7). And in fact God does find fault with them; he says: “See the days are coming - it is the Lord who speaks - when I will establish a new covenant with the House of Israel and the House of Judah (v. 8), but not a covenant like the one I made with their ancestors on the day I took them out by the hand to bring them out from the land of Egypt. They abandoned that covenant of mine, and so I on my side deserted them. It is the Lord who speaks (v. 9). No, this is the covenant I will make with the House of Israel when those days arrive - it is the Lord who speaks. I will put my laws into their minds and write them on their hearts. Then I will be their God, and they shall be my people(v. 10) There will be no further need for neighbor to try to teach neighbor, or brother to say to brother, ‘Learn to know the Lord’. No, they will all know me, the least no less than the greatest (v. 11), since I will forgive their iniquities and never call their sins to mind (v. 12. By speaking of a new covenant, he implies that the first one is already old. Now anything old only gets more antiquated until in the end it disappears. Footnote b says “Technically, Christ is the one and only true mediator: he is the true man and true God. Col. 2:9, and so the one and only intermediary, Rm 5:15-19, 1 Tm 2:5; cf. 1 Co 3:22-23, 11:3, between God and the human race. He unites them and reconciles them,2 Co. 5:14-20. Through him come grace Jn 1:16-17; Ep 1:7; and complete revelation, Heb. 1:1-2. In heaven he continues to intercede for those who are faithful to him, 7:25+.”

As ever, the doctrine of transubstantiation of the Roman Catholic Church is a controversial topic, which, because of its literal interpretation of the real body and blood of Jesus Christ to be exactly the same as the bread and wine after the priest has consecrated them in the Mass, borders upon idolatry and superstition, according to other Christian believers. We had made an extensive expose regarding this topic in our last “Corpus Christi” Homily for Cycle B. In that homily, we laid down the view of some Christian churches on the teaching about the Eucharist, which is the minority view. Needless to repeat, we here affirm our teaching that since the Sacrament of the Eucharist is still called a sacrament, therefore, the sacramental matter of bread and wine used in consecration of the Eucharist are merely symbols, signs, or “sacraments” of the real body and blood of Jesus Christ which was sacrificed on the cross for the redemption of mankind. At least, that is how holy scripture teaches even if it is a minority view.

Homilies for the six Sundays of the Easter Season, Ascension Sunday, Pentecost Sunday, Trinity...

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Transcript of Homilies for the six Sundays of the Easter Season, Ascension Sunday, Pentecost Sunday, Trinity...