THOMAS (Part 2) - 2nd Sunday of Easter (Cycle C)

Homily for the 2^nd 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 2^nd 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 - Peace^s 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.^dFootnote ^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 joy^e may be with you and your joy be complete. Footnote^esays “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.       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 breathed^j 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.ⁱand then you will be my witnesses^j 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^ksays “nothing can limit the apostolic mission.”

3.       Ac 2:2 - 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.Footnoteⁿsays “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 Footnoteⁱ 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 the^k 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 - Peace^s 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 Footnote^r 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 community^cc These remained faithful to the teaching of the apostles,^dd to the brotherhood,^ee to the breaking of bread^ff 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 God^jj 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 community^m 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 all^d 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 gladlyⁱⁱ 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 God^jj 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 Patmos^m 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 angels^r 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 - Thus^e 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."

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.