ROOMS IN MY FATHER’S HOUSE - 5th Sunday of Easter (Cycle A)

Homily for the 5^th Sunday of Easter (Cycle A)

Based on Jn 14:1-12(Gospel), Ac 6:1-7(First Reading) and (Second Reading)

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

ROOMS IN MY FATHER’S HOUSE

“There are many rooms in my Father’s house”  (Jn 14:2).

The Gospel reading for this 5^th Sunday of Easter (Cycle A)is taken from Jn 14:1-12.

Verse 1 says: Do not let your hearts be troubled.^a Trust in God  still, and trust in me. Footnote ^a  says “The apostles are perturbed by the predictions of betrayal, of Christ’s departure, and of Peter’s denial. Jesus Christ wants to strengthen their faith: this purpose pervades ch. 14.”

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 ^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.”

2.       Jn 10:28-30 -I give them eternal life; they will never be lost and no one will ever steal them from me (v. 28). The Father who gave them to me is greater than anyone^o and no one can steal^p them from the Father (v. 29),. The Father and I are one (v. 30).^q Footnote ^o says “Var. ‘As for my Father, that which he has given me is greater than all.’”; Footnote  ^p says “ Var. ‘steal them.’”; and  Footnote  ^q says “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+.”

3.       Jn 16:6, 33 - Yet you are sad at heart because I have told you this (v. 6). I have told you all this so that you may find peace in me. I the world you will have trouble, but be brave: I have conquered the world (v. 33).

Verse 2 says: There are many rooms in my Father’s house; if there were not, I should have told you.^b Footnote ^b says “Others translate  ‘otherwise I would have told you (where I am going)’.

Parallel texts are:

1.       1 Th 4:7 - We have been called by God to be holy, not to be immoral.

2.       Jn 8:35 - Now the slave’s place in the house is not assured, but the son’s place is assured.

Verse 3 says: And after I have gone and prepared you a place, I shall return to take you with me;^c so that where I am you may be too. Footnote ^c says “This promise keeps the Church’s hope alive. Cf. 1 Th 4:16f; 1 Co 4:5; 11:26; 16:22; Rv 22:17,2: 1 Jn 2:28.”

Parallel texts are:

1.       Heb 6:19-20 - Here we have an anchor for our soul,^g as sure as it is firm, and reaching right through beyond the veil (v. 19). Footnote ^g says “Anchor: symbol of stability in the classical world, adopted in Christian iconography of 2^nd c. as a symbol of hope”.

2.       Jn 7:34 - You will look for me and will not find me:ⁿ where I am you cannot come. Footnote ⁿ says “Jesus Christ, like God himself, must be sought while there is still time to find him. But the Jews will let his ‘time’ slip by and instead of coming to them, salvation will come to the pagans (the ‘Greeks’). Cf. 12:20-21; 12:32+; 19:37+”.

3.       Jn 12:26 - If a man serves, he must follow me, whenever I am,^e my servant will be there too. If anyone serves me, my Father will honor him. Footnote ^e  says “In the glory of the Father, cf. 14:3; 17:24”

4.       Jn 17:24 - Father, I want those you have given me to be with me where I am so that they may always see the glory you gave me because you loved me before the foundation of the world

Verses 4 and 5 says: You know the way to the place where I am going.’ Thomas said, “Lord, we do not know where you are going, so how can we know the way?”

Parallel texts for verse 5 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 13:36 - Simon Peter said, ‘Lord, where are you going?’ Jesus replied, ‘Where I am going you cannot follow me now; you will follow me later’^u Footnote ^u says “A cryptic prophecy of Peter’s martyrdom.”

3.       Jn 16:5…but now I am going to the one who sent me. Not one of you has asked, ‘Where are you going?’

4.       Jn 20:24-29 - Thomas, called the Twin, who was one of the Twelve, was not with them when Jesus came (v. 24). 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’ (v. 25).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 ^k says “Add. ‘other’.”; 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  ^m  says “On the apostles’ witness, cf. Ac 1:8+”

Verse 6 says: Jesus said: I am the Way, the Truth and the Life.^d No one can come to the Father except through me. Footnote ^d says “Jesus Christ is the Way: in him we have our access to the Father; he makes the Father known to the world, 1:18; 12:45; 14:9; he is the Truth: he is the teacher and the personification of worship ‘in spirit and truth’ I which alone pleases the Father, 4:23f; he is the Life: to know the Father, present in the Son, is eternal life, 17:3”

Parallel texts are:

1.       Jn 1:4 - All that came to be^b had life in him^c and that life was the light of men… Footnote ^b says “Alternatively, these words may be joined with the preceding ‘not one thing of all that came to be had its being  but through him’.”; and Footnote ^c  says “Var. ‘he is the life’.”

2.       Heb 10:19-20 - In other words, brothers, through the blood of Jesus we have to enter the sanctuary^a (v. 19). Footnote ^a says “Only the high priest could enter the Holy of Holies, and he could do so only once a year. From now on, all who are faithful will be able to reach God through Christ, cf. 4:16; 7:19,25; 10:1; Rm 5:2; Ep 1:4; 2:18; 3:12; Col. 1:22.”

Verse 7 says: If you know me,^e you know my Father too. From this moment you know him and have seen him. Footnote ^e says  “Var. ‘If you had known me, you would have …’”

Parallel texts are:

1.       Jn 8:19 - They asked him, ‘Where is your Father? Jesus answered: ‘You do not know me, nor do you know my Father; if you did know me, you would know my Father as well’.

2.       Jn 12:45…whoever sees me, sees the one who sent me.

3.       2 Co 4:4…the unbelievers whose minds the god of this world has blinded, to stop them seeing the light shed by the Good News of the glory of Christ, who is the image of God.

Verse 8 says: Phillip said, ‘Lord, let us the Father and then we shall be satisfied’.

Parallel text is  Ex 33:18+ that says: Moses said, ‘Show me the glory,^g I beg you’. Footnote ^g  says “See note to 24:16”.

Verse 9 says: Have I been with you all this time, Phillip,’ said Jesus to him ‘and you still do not know me? ‘To have seen me is to have seen the Father, so how can you say, ‘Let us see the Father.”

Parallel texts are

1.       Jn 1:18 - No one has ever seen God; it is the only Son,^r who is nearest to the Father’s heart, who has made him known. Footnote ^r says “Var. ‘God, only begotten’.”

2.       Jn 12:45…whoever sees me, sees the one who sent me.

3.       Jn 10:30 -The Father and I are one.^q Footnote ^q says “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+.”

4.       Jn 17:6 - I have made your name^h known to the men you took from the world to give me. They were yours and you gave them to me, and they have kept your word. Footnote ^h says “It was Christ’s mission to reveal the ‘name’ i.e., the person of the Father, 17:3-6,26; 12:28+; 14:7-11; cf. 3:11; now love for men is characteristic of the Father, 1 Jn 4:8, 36 and he proves this love by delivering up his Son, 3:16-18; 1 Jn 4:9, 10,14, 16; cf. Rm 8:32. If they are to appreciate this love, cf. 1 Jn 2:32; Jn 20:31, and thus  ‘know’ the Father.”

Verse 10 says: Do you not believe^f that I am in the Father and the Father is in me? The words I say to you I do not speak as from myself: it is the Father, living in me, who is doing this work. Footnote ^f says “When Phillip asks for some marvelous manifestation of the Father, he is falling short of that faith by which alone the Father is seen to be in the Son and the Son in the Father.

Parallel texts are:

1.       Jn 1:1 - 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.”

2.       Jn 12:49 - For what I have spoken does not come from myself; no, what I say, what I had  to speak, was commanded by the Father who sent me…

3.       Jn 2:11 - This was the first of the signs^f given by Jesus: it was given at Cana in Galilee. Footnote ^f  says “For credentials, every true prophet must have ‘signs’, or wonders worked in God’s name, Is 7:11, etc.; cf. Jn 3:2; 6:29-30; 7:3,31; 9:16,33; of the Messiah it was expected that he would repeat the Mosaic miracles, 1:21+. Jesus, therefore, works ‘signs’ in order to stimulate faith in his divine mission, 2:11,23; 4:48-54; 11:15,42; 12:37; cf.3:11+. And indeed his ‘works’ show that God has sent him, 5:36; 10:25,37, that the Father is within him, 10:30+, manifesting the divine glory in power, 1:14+; it is the Father himself who does the works, 14:10; 10:38. But many refuse to believe, 3:12; 5:38-47; 6:36,64; 7:5; 8:45; 10:25; 12:37;  and their sin ‘remains’, 9:41; 15:24. Cf. Mt. 8:3+.”

Verse 11 says: You must believe me when I say that I am in the Father and the Father is in me; believe it on the evidence of this work, if for no other reason.

Parallel text is Jn 10:38 that says: …’but if I am doing it, then even if you refuse to believe in me, at least believe in the work I do; then you will know for sure that the Father is in me and I am in the Father.’

Verse 12 says: I tell you most solemnly, whoever believes in me will perform the same works as I do myself, he will perform even greater works, because I am going to the Father.^g Footnote ^g says “Jesus Christ brought revelation and  salvation; his miracles are ‘signs’ of these things, 2:11+. The ‘works’ of the disciples will continue this ministry. The Spirit, from whom mighty works will proceed, is to be sent by Jesus Christ seated in glory at the Father’s right hand, 7:39; 16:7.”

Parallel texts are:

1.       Mt 8:10+ - When Jesus heard this, he was astonished  and said to those following him, ‘I tell you solemnly, nowhere in Israel have I found faith^b like this. Footnote ^b says  “The faith that Jesus asks for from the outset of public life (Mk. 1:15) and throughout his subsequent career, is that act of trust and self-abandonment by which people no longer rely on their own strength and policies but commit themselves to the power and guiding word of him in whom they believe (Lk. 1:20,45; Mt. 21:25p,32). Christ asks for this faith especially when he works his miracles(8:13; 9:2p; 22p, 28-29; 15:28; Mk 5:36p;10:52p; Lk 17:19) which are not so much acts of mercy as signs attesting his mission and witnessing to the kingdom (8:3+; cf. Jn 2:11+), hence he cannot work miracles unless he finds the faith without which the miracle lose their true significance (13:58p; 12;38-39; 16:1-4). Since the faith demands the sacrifice of the whole man, mind and heart, it is not an easy act of humility to perform; many decline it, particularly in Israel (8:10p; 15:28; 27:42p; Lk 18;8), or are half-hearted (Mk 9;24; Lk 8;13). Even the disciples are slow to believe (8:26p; 14;31; 18;8; 17:20p) and are still reluctant after the resurrection (28;17; Mk 16:11-14; Lk 24;11,25,41). The most generous faith of all, of the ‘Rock’ (16:16-18), the disciples leader, was destined to the shaken by the outrage of the Passion (26:69-75p) though it was to triumph in the end (Lk 22:32). When faith is strong it works wonders (17:20p; 21:21p; Mk 16:17) and its appeal is never refused (21:22p; Mk 9:23) especially when it asks for forgiveness of sin (9:2p; Lk 7:50) and for that salvation of which it is the necessary condition (Lk 8;12; Mk 16:16, cf. Ac 3:16+).”

2.       Mt 21:21 - Jesus answered, “I tell you solemnly, if you have faith and do not doubt at all, not only will you do what I have done to the fig tree, but even if you say to this mountain, ‘Get up and throw yourself into the sea,’ it will be done.

The First Reading is Ac 6:1-7.

Verses 1 and 2 say: About this time, when the number of disciples^a was increasing, the Hellenists mad a complaint against the Hebrews:^b in the daily distribution their own widows. So the Twelve called a full meeting of the disciples and addressed them, ‘It would not be right for us to neglect the word of God so as to give out food…Footnote ^a says “‘Disciples’: a new use of the term, peculiar to Ac, to indicate the Christians who are thus associated with the small circle of those first adherents of Jesus Christ who are called by this name in the gospels.”; and Footnote ^b says  “‘Hellenists’: Jews from outside Palestine; in Jerusalem they had their own synagogues where the scripture was read in Greek. The ‘Hebrews’ were native Palestinian Jews; their language was Aramaic but in their synagogues the scripture was read in Hebrew. This distinction made its way into the early Church. Missionary initiative was to come from the Hellenistic group”.

Parallel texts for verse 1 are:

1.       Ac 2:41 - 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.”

2.       Ac 2:45 - they sold their goods and possessions and shared out the proceeds among themselves according to what each needed

Verse 3 says: You, brothers, must select^c from among yourselves seven men of good reputation, filled with the Spirit and with wisdom; we will hand over this duty to them…Footnote ^c says “Var. ‘We shall select’.”

Parallel texts are:

1.       Ex 18:17-23  - ‘It is not right’ the father-in-law of Moses said to him ‘to take this upon yourself (v. 17). Yo will tire yourself out, you and the people with you. The work is too heavy for you. You cannot do it alone (v. 18). Take my advice, and God will be with you. You ought to represent the people before God and bring their disputes to him (v. 19). Teach them the statutes and the decisions; show them the way they must follow and what their course must be (v. 20). But choose from the people at large some capable and God-fearing men, trustworthy and incorruptible, and appoint them as leaders of thousands, hundreds, fifties, tens (v. 21). Let these be at the service of the people to administer justice at all times. They can refer all difficult questions to you, but all smaller questions they will decide for themselves, so making things easier for you and sharing the burden with you (v. 22). If you do this – and may God so command you – you will be able to stand the strain, and all these people will go home satisfied (v. 23).

2.       Nb 27:16-18  - ‘May Yahweh, God of the spirits that give life to all living creatures, appoint a leader for this community (v. 16), to be at their head in all they do, a man who will lead them out and bring them in,^b so that the community of Yahweh may not be like sheep without a shepherd’ (v. 17).  Yahweh answered to Moses, ‘Take Joshua, son of Nun, a man in whom the spirit dwells. Lay your hands on him (v. 18). Footnote ^b says “Phrase expressing all the leader’s functions, Dt. 28:6; 1 S 29:6; 2 K 19:27; he must be guided by the divine oracles communicated to him by the priest, v. 21, cf. 1 S 14:37; 23:2f.”

3.       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.”; and Footnote ^k says “nothing can limit the apostolic mission.”

4.       1 Tm 3:8-10 - In the same way, deacons must be respectable men whose word can be trusted, moderate in the amount of wine they drink and with no squalid greed for money (v.8). They must be conscientious believers in the mystery of faith (v. 9). They are to be examined first, and only admitted to serve as deacons if there is nothing against them (v. 10).

Verse 4 says: And continue to devote ourselves to prayer and to the service of the word’^d Footnote ^d says “When the community met for public worship the apostles had two functions: they recited the prayers and were responsible also for the catechesis (the doctrinal elaboration of the Good News).”

Parallel texts are:

1.       Ac 1:4 - 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:

2.       Ac 2:42 - 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

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).”

Verse 5 says: The whole assembly approved of this proposal and selected Stephen, a man full of faith and of the Holy Spirit, together with Phillip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas of Antioch, a convert to Judaism.^e Footnote ^esays  “Luke does not call the chosen seven ‘deacons’, but twice uses the word diakonia (‘service’ v. 4; translated ‘distribution’ in v. 1). All seven have Greek names; the last is a proselyte, cf. 2:11+. The Hellenistic Christians now have their own organization independent of the Hebrew group.”

Parallel texts are:

1.       Ac 8:5 - One of them was Phillip who went to a Samaritan town^d and proclaimed the Christ to them.^e Footnote ^d says  “Var. ‘the town of Samaria’, ‘the town of Caesaria’. The reference is probably not to the town called Samaria, by this time a hellenistic city and known as Sebaste, but to the province: those who are evangelized are the ‘Samaritans’ in the Jewish sense of the word, i.e. akin  in blood and religion but cut off from Israel’s community and living in heresy, cf. Jn 4:9+; Mt 10:5-6+.”; and Footnote ^e says “The Samaritans, too, expected the Messiah, cf. Jn 4:25.”

2.       Ac 21:8 - The next day we left and came to Caesaria. Here we called on Phillip the evangelist, one of the Seven, and stayed with him.

Verse 6 says: They presented these to the apostles, who prayed and laid their hands on them.^f Footnote ^f says “Lit. ‘and they prayed and laid their hands on them’; possibly a gesture of the community, cf. 13:1-3 more probably (v. 3) of the apostles.”

Parallel texts are:

1.       Ac 13:3 - So it was that after fasting and prayer they laid their hands on them^c and sent them off. Footnote ^c says “It seems, to judge by 14:26 (cf. 15:40), that by this act the communty commends to God’s grace the new missionaries chosen, v. 2, and sent, v. 4, by the Holy Spirit. The significance of the rite is not, therefore, exactly the same as that of 6:6 by which the Seven receive their commission from the apostles. Cf. 1 Tm 4:14+”

2.       1 Tm 4:14 - You have in you a spiritual gift which was given to you when the prophets spoke and the body of elders laid their hands on you;^d do not let it lie unused. Footnote ^d says “Li. ‘a spiritual gift given by means of prophecy with imposition of hands by the body of elders’. The ‘imposition of hands’ can be the rite for transmitting grace or a charism, Heb 6:2, or it can be the gesture used when blessing, Mt 19:15, or curing, Mt 9:18p; 17; 28:8, or imparting the Holy Spirit to the newly baptized, Ac 1:5+. It can also be the rite for consecrating a person for a particular public function, Ac 6:6; 13:3, as in this passage and 5:22+; 2 Tm 1:6. Since the day on which he received the imposition of hands, Timothy has had a permanent charism (‘grace-gift’) that consecrates him to his ministry. For the part played by the ‘prophets’, cf. 1Tm 1:18.”

Verse 7 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 says “A fresh formula, see also 12:24; 19:20; cf. Lk 1:80+, here juxtaposed with the earlier one, see Ac 2:41+.”

Parallel texts are:

1.       Ac 2:41 - 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.”

2.       Ac 12:24 - The word of God continued to spread and to gain followers.

3.       Ac 13:49 - Thus the work of the Lord spread through the whole countryside.

4.       Ac 19:20 - In this impressive way the word of the Lord spread more and more widely and successfully.^k Footnote ^k says “Alex. Text ‘Thus, through the power of the Lord, the word spread even more widely and impressively’.

5.       Rm 1:5 - Through him we received grace and our apostolic mission to preach the obedience of faith^e 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.”

The Second Reading is from 1 P 2:4-9.

Verse 4 says: He is the living stone, rejected by men but chosen by God and precious to him: set yourselves close to him.

Parallel texts are:

1.       Mt 21:42 - Jesus said to them, ‘Have you never read the scriptures: It was the stone rejected by the builders that became the keystone. This was the Lord’s doing and it is wonderful to see?

2.       Ac 4:11 - This is the stone rejected by you the builders, but which has proved to be the keystone.

3.       Ep 2:20-22 - 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 (v. 20). As every structure is aligned on him, all grow into one holy temple in the Lord (v. 21); and you too, in him, are being built into a house where God lives, in the Spirit (v. 22). Footnote ^ssays “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.”; and Footnote ^t  says “‘every’; var. ‘the entire.’”

Verse 5 says: So that you too, the holy priesthood that offers the spiritual sacrifices which Jesus Christ had made acceptable to God, may be living stones making a spiritual house.

Parallel texts are:

1.       Ex 19:6  - ‘I will count you a kingdom of priests, a consecrated nation.^f These are the words you are to speak to the sons of Israel.’ Footnote ^f says “The Covenant makes Israel God’s sacred possession Jr 2:2, a consecrated people, Dt 7:6; 26:19 that is to say holy (for the same Hebr. word means ‘sacred’, ‘consecrated’, ‘holy’) as its God is holy, Lv 19:2, cf. 11:44f; 20:7,26. It is also a nation of priests, cf. Is 61:6, because what is sacred is by that very fact related to the ritual worship. The promise is to have its complete fulfillment in ‘the Israel of God, the Church; the faithful are called ‘saints’, Ac 9:13+, and in union with Christ the Priest they offer God a sacrifice of praise, 1 P 2:5,9; Rv 1:6; 5:10; 20:6.”

2.       Rm 1:9 - The God I worship ^f spiritually ^g by preaching the good News of his Son knows that I never fail to mention you in my prayers. Footnote ^f says “Lit. ‘I offer worship offered to God, cf. 15:16, like the Christian life itself, since both depend on charity, 12:1; Ph 2:17; 3:3; 4:18, Ac  13:2; 2 Tim 1:3; 4:6; Heb 9:14; 12:28; 13:15; 1 P 2:5.”; and Footnote ^g says “By spirit (pneuma) Paul sometimes means the highest element in a human being, Rm 1:9; 8:16; 1 Co 2:11; 16:18; 2 Co 2:13; 7:13; Ga 6:18; Ph 4:23; Phm 25; 2 Tm 4:22; cf. Mt 5:3; 27:50; Mk 2:8; 8:12; Lk 1:47,80; 8:55; 23:46; Jn 4:23f; 11:33; 13:21; 19:30; Ac 7:59; 17:16; 18:25; 19:21. This  he distinguishes from the flesh, the lower element (1 Co 5:5; 2 Co 7:1; col. 2:5; cf. Mt 26:41p; 1 P 4:6; Rm 7:5), from the body (1 Co 5:3f; 7:34; cfJm 2:26; Rm 7:24), and from the psyche also (1 Th 5:23+; cf. Heb 4:12; Jude 19); it bears some relationship to nous (Rm 7:25; Ep 4:23) Cf also ‘dispositions of the spirit’ in 1 Co 4:2); 2 Co 12:18; Ga 6:1; Ph 1:27. By choosing this traditional term (Cf. Is. 11:2+) instead of the nous of the Greek  philosophers, the NT can suggest a deep affinity between the human spirit and the Spirit of God that stimulates and guides it, Rm 5:5+; Ac 1:8+. There are many texts where it is hard to tell whether it is the natural or supernatural spirit that is referred to, the personal or the indwelling spirit- cf. e.g. Rm 12:11; 2 Co 6:6; Ep 43:23; 6:18; Ph 3:3 var. Col 1:8, Jude 19, etc.”

Verse 6 says: As scripture says: See how I lay in Zion a precious cornerstone that I have chosen and the man who rests his trust on it will not be disappointed.

Parallel texts are:

1.       Is 28:16 - That is why the Lord Yahweh says this: See how I lay in Zion a stone of witness, a precious cornerstone,  a foundation stone: The believer shall not stumble.

2.       Rm 9:33…mentioned  in scriptures: See how I am lay in Zion a stone to stumble over, a rock to trip men up – only those who believe in him will have no cause for shame.

3.       Rm 10:11 - When scripture says: those who believe in him will have no cause for shame…

Verse  7 says: That means that for you who are believers, it is precious; but for unbelievers, the stone rejected by the builders has proved to be the keystone.

Parallel text is Ps 118:22 that says: It was the stone rejected by the builders proved to be the keystone…

Verse 8 says: A stone to stumble over, a rock to bring men down. They stumble over it because they do not believe in the word; it was the fate in store for them.^a Footnote ^a says “Lit. ‘to this indeed they were appointed’. By rejecting the Good News the K\Jews have lost their prerogatives which have been transferred to Christians, 3:9. The OT quotations in vv. 6-10 reflect the need of the earliest Christians to find scriptural explanations for the unbelief of Israel.”

Parallel text is Is 8:14 that says: He is the sanctuary and the stumbling-stone^j and the rock that brings down the two Houses of Israel; a trap and a snare for the inhabitants of Jerusalem. Footnote ^j says ‘the sanctuary and’; possibly a scribal error, cf. Targ.”

Verse 9 says: But you are a chosen race, a royal priesthood, a consecrated nation, a people set apart to sing the praises of God who called you out of darkness into his wonderful light.

Parallel texts are:

1.       Is 43:20-21 - The wild beasts will honor me, jackals and ostriches, because I am putting  water in the wildernessⁱ (rivers in the wild) to give my chosen people drink (v. 20).The people I have formed myself, will sing my praises (v. 21). Footnote ^I says “The Syrian desert which must be crossed by those returning from Babylon.”

2.       Ex 19:5-6 - From this you know that now, if you obey my voice and hold fast to my covenant, you of all the nations shall be my very own for all the earth is mine (v. 5)^e‘I will count you a kingdom of priests, a consecrated nation.^f These are the words you are to speak to the sons of Israel (v. 6).’ Footnote ^e says “Hence God can choose whom he wills.”; and Footnote ^f says “The Covenant makes Israel God’s sacred possession Jr 2:2, a consecrated people, Dt 7:6; 26:19 that is to say holy (for the same Hebr. word means ‘sacred’, ‘consecrated’, ‘holy’) as its God is holy, Lv 19:2, cf. 11:44f; 20:7,26. It is also a nation of priests, cf. Is 61:6, because what is sacred is by that very fact related to the ritual worship. The promise is to have its complete fulfillment in ‘the Israel of God, the Church; the faithful are called ‘saints’, Ac 9:13+, and in union with Christ the Priest they offer God a sacrifice of praise, 1 P 2:5,9; Rv 1:6; 5:10; 20:6.”

3.       Rm 3:24 - And both are justified through the free gift of his graceⁱ by being redeemed^j in Christ Jesus. Footnote ^I says  “This word (charis) when used with reference to human relationships can mean as the quality that makes a person attractive (Ac. 2:47), or it can mean thank for a gift (Lk. 6:32-34; 17:9); or it can mean something given free and unearned (Ac. 25:3, 1 Co. 16:3, 2 Co. 8:6-7, 19). This last sense predominates in the NT and especially in Paul. (John uses agape), who uses the word to describe the way God saves through Jesus: it is a work of spontaneous love to which no one has any claim It was an act of ‘grace’ for Jesus to come on earth (2 Co. 8:9, Tt. 2:11, Jh. 1:14,47); to die (Heb. 2:9), for his Father to give up as a gift that includes all divine favors (Rm 8:32; cf. 1 Co 2:12; Ep 1:8f): justification, salvation, and the right to inherit by having faith in him, without having to perform the works of the Law ( Rm 3:24; 4:4f; Ep 2:5,8; Tt. 3:7; cf. Ac 15:11): it will also be an act of ‘grace’ for Christ to come again at the end of the world and for us to receive everlasting glory (1 P1:13; 2 Th 1:12). It was by grace that Abraham received the promise (Rm 4:16; Ga 3:18) and that a few Israelites were chosen to survive  (Rm 11:5f). Since grace is God’s love for us, it is inexhaustible (Ep 1:7; 2:7; cf. 2 Co 4:15; 9:8,14; 1 Tm 1:14) and it conquers sins (Rm 5:15,7,20). The one word ‘grace’ is so useful and full of meaning that it can be used to indicate the entire messianic era that was once proclaimed by the prophets (1 P.1:10) and is now proclaimed as the  Good News (Col 1:6; cf. Ac 14:3; 20:24,32). The word sumps up the gifts of God so well that Paul begins and ends his letters by wishing ‘grace’ to all his readers (1 Th 1:1 and 5:28, etc.; cf 1 P 1:2; 5:10,12; 2 P 1:2; 3:8, 2 Jn 3; Rv 1:4; 22:21). It is by an act of grace that ‘the God of all grace’ (1 P 5:10) calls men to salvation (Ga 1:6; 2 Tim 1:9; 1 P 3:7), leads them with all spiritual gifts (1 Co 1:4-7; cf 2 Th 2:16; Ac 6:8), makes Paul an apostle of the pagans (Rm 1:5; 12:3; 15:15f; 1 Co 3:10; Ga 1:15f; 2:9; Ep 3:2,7,8; Ph 1:2) and assigns to each Christian a part he has to play in the life of the Church (Rm 12:6; 1 Co 12:1+; 2 Co 8:1;  Ep 4:7;  1 P 4:10); similarly, it is a ‘grace’ to suffer for Christ (Ph 1:29; 1 P 2:19-20). Mary ’found grace’ with God (Lk 1:30; cf Ac 7:46; and LXX passim); Jesus himself received the ‘grace’ of the highest name of all (Ph 2:9; cf. Lk 2:40). For human beings to be agreeable to God depends primarily on God’s initiative and secondarily on human response. It is possible to receive grace I vain (2 Co 6:1; cf. 1 Co 5:10), to fall from grace (Ga. 5:4), to forfeit grace (Heb 12:15), and thus to insult the Spirit of grace (Heb 10:29). Grace obtained must be carefully guarded (Rm 5:2; Heb 12:28; 1 P 5:12) and used wisely (1 P 4:10); it is not enough to remain in grace (Ac 13:43; cf 14:26;  15:40), it  must increase (2 P 3:18), to strengthen us (2 Tm 2:1), and help us to persist in our good intention (Heb 13:9). This divine help is given to the humble (Jm 4:6; 1 P 5:5) and is obtained by prayer, since this is to approach ‘the throne of grace’ confidently (Heb 4:26). Grace will be granted and will be found sufficient; it is the power of Christ operating in weak man (2 Co 12:9; cf/ 1 Co 15:10) and this grace of Christ triumphs over unspiritual wisdom (2 Co 1:12). The same word charis is also used for thanksgiving (Rm 6:17; 7:25; 1 Co 10:30; 15:57; 2 Co 2:14; 8:16; 9:15; Col 3:6; 1 Tm 1:12; 2 Tm 1:3;and cf. the verb eucharistein), since gratitude to God is the fundamental and necessary disposition for grace. From all these shades of meaning, it is clear that the word charis is always used to emphasize that the gift  is absolutely free: to bring out its power and its inwardness Paul also uses the word pneuma (cf. Rm 5:5+).”; and Footnote ^j  says “Yahweh had ‘redeemed’ Israel by delivering her from slavery of Egypt, to provide himself with a nation for his ‘inheritance’ Dt 7:6+. When the prophets spoke of the ‘redemption’ from Babylon, Is 41:14+, they hinted at a deliverance more profound and less restricted, the forgiveness that is deliverance from sin, Is 44:22; cf Ps 130:8; 49:7-8. This messianic redemption is fulfilled in Christ, 1 Co 1:30; cfLk 1:68; 2:38. God the Father through Christ - and indeed Christ himself- has ‘delivered’ the new Israel from slavery of the Law, Ga 3:13, 4:5; and of sin, Col 1:14; Ep 1:7; Heb 9:15, by ‘acquiring’ her, Ac 20:28, making her his own, Tt 2:14; purchasing her, Ga 3:13; 4:5; 1 Co 6:20; 7:23; cf. 2 P 2:1. The price was the blood of Christ, Ac 20:28; Ep 1:7; Heb 9:12; 1 P 1:18f; Rv 1:5; 5:9. This redemption, begun on Calvary and guaranteed by the present gift of the Spirit, Ep 1:14; 4:30, will be complete only at the parousia, Lk 21:28, when deliverance from death is secured by the resurrection of the body, Rm 8:23.”

4.       Ep 1:14…the pledge of our inheritance which brings freedom for those whom God has taken for his own,^p to make his glory. Footnote ^p says “Lit. ‘the setting free of that (enslaved people) which has been acquired’ i.e. by God, and at the cost of the life of his Son. This is one of the occasions when Apostle Paul widens an OT concept (like ‘blessing’, ‘saint’, ‘choice’, ‘adoption’, ‘redemption’, ‘share’, ‘promise’) by applying  it to the Church as the new Israel and the body of the saved.”

The “rooms” in my Father’s House refer to the sanctuary (cf. Is 8:14), while the Ftaher’s House (or mansion) refers to the Temple (cf. Ep 2:20-22).

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Nowhere does the Bible refer to heaven as "My Father's house." However, Jesus called the temple "My Father's house" in John:2:16. "Mansions" translates from a word that means dwelling places. Built around the exterior wall of the temple were many chambers for the priests to use when counseling worshippers privately.

The people hearing Christ were familiar with the temple and therefore would have immediately associated His words in this passage with those chambers. Jesus told His disciples that He was going to prepare a "place" or position of service for them

Scott W. Hahn says at “Temple, Sign, and Sacrament: Towards a New Perspective on the Gospel of John: “The significance of the Jerusalem Temple in John’s Gospel has been the subject of a large number of monographs in the last decade. As a result of this work, scholars now generally accept not only that the Temple is a central theme in the Fourth Gospel, but that John is advancing what might be characterized as a “Temple christology”—that is, John wishes to show how the Temple and its liturgy find their fulfillment in Jesus Christ, especially in his death and resurrection.