SHEEPHOLD - 4th Sunday of Easter (Cycle A)

Homily for the 4^th Sunday of Easter (Cycle A)

Based on Jn 10:1-10(Gospel), Ac 2:14, Ac 2:14, 36-41(First Reading) and 1 P 2:20-25(Second Reading)

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

SHEEPFOLD

“Anyone who does not enter the sheepfold through the gate…is a thief and a brigand” (Jn 19:1)

The Gospel narrative for the 4^th Sunday of Easter in taken from Jn 10:1-10 under the title “The Good Shepherd,”with the  following parallel texts:

1.       Jr 23:1-3 - Doom for the shepherds who allow the flock of my pasture to be destroyed and scattered - it is Yahweh who speaks! (v. 1). This, therefore, is what Yahweh the God of Israel, says about the shepherds in charge of my people: You have let my flock be scattered and go wandering and have not taken care of them. Right, I will take care of you for your misdeeds – it is Yahweh who speaks! (v. 2). But the remnant of my flock I myself will gather from all the countries where I have dispersed them, and I will bring them back to their pastures: they shall be fruitful and increase in numbers (v. 3).

2.       Ezk 34:1-31 - The shepherds of Israel^a. The word of Yahweh was then addressed to me as follows (v. 1), ‘Son of man, prophesy against the shepherds of Israel; prophesy and say to them, “Shepherds,^b the Lord Yahweh says this. Trouble for the shepherd of Israel who feed themselves! Shepherds ought to feed their flock (v. 2), yet, you have fed on milk,^c you have dressed yourselves in wool, you have sacrificed the fattest sheep, but failed to feed the flock (v. 3).You have failed to make weak sheep strong, or to care for the sick ones, or bandage the wounded ones. You have failed to bring back strays or look for the lost. On the contrary, you have ruled them cruelly and violently (v. 4). For lack of a shepherd they have scattered, to become the prey of any wild animal; they have scattered far (v. 5). My flock is straying this way and that, on mountains and on high hills;^d my flock has been scattered all over the country; no one bothers about them and no one looks for them (v. 6). Well then, shepherds, hear the word of Yahweh (v. 7). As I live, I swear it - it is the Lord Yahweh who speaks - since my flock has been looted and for lack of a shepherd is now the prey of any wild animal, since my shepherds have stopped bothering about my flock, since my shepherds feed themselves rather than my flock (v. 8), in view of al this, shepherds, hear the word of Yahweh (v. 9). The Lord Yahweh says this: I am going to call the shepherds to account. I am going to take my flock back from them and I shall allow them to feed my flock. In this way the shepherds will stop feeding themselves. I shall rescue my sheep from their mouths; they will not prey on them anymore (v. 10). For the Lord Yahweh says this: I am going to look after my flock myself and keep all of it in view (v. 11). As a shepherd keeps all his flock in view when he stands up in the middle of his scattered sheep, so shall I keep my sheep in view. I shall rescue them from whatever they have scattered during the mist and darkness (v. 12). I shall bring them out of the countries and bring them back to their own land. I shall pasture them on the mountains of Israel, in the ravines and in every inhabited place in the land (v. 13). I shall feed them in good pasturage; the high mountains of Israel will be their grazing ground. There they will rest in good grazing ground; they will browse in rich pastures on the mountains of Israel (v. 14). I myself will pasture my sheep, I myself will show them where to rest – it is the Lord Yahweh who speaks (v. 15). I shall look for the lost one, bring back the stray, bandage the wounded and make the weak strong. I shall watch over^e the fat and healthy. I shall be a true shepherd to them (v. 16). As for my sheep, the Lord Yahweh says this: I will judge between sheep and sheep, between rams and he-goats (v. 17). Not content to graze in good pastures, you trample down the rest; not content to drink clear water, you muddy the rest with your feet (v. 18). And my sheep must graze on what your feet have trampled, drink what your feet have muddied (v. 19). Very well then, the Lord Yahweh says this: I myself am now about to judge between fat sheep and lean sheep (v. 20). Since you have butted all the weak sheep with your rumps and shoulders and horns, until you have chased them away (v. 21), I am going to come and rescue my sheep from being cheated; I will judge between sheep and sheep (v. 22). I mean to raise up one shepherd, my servant David, and to put him in charge of them and he will pasture them; he will pasture them and be their shepherd (v. 23). I, Yahweh, will be their God, and my servant David shall be their ruler. I, Yahweh, have spoken (v. 24). I shall make a covenant of peace with them; I shall rid the country of wild animals. They will be able to live safely in the wilderness and go to sleep in the woods (v. 25). I shall settle them round my hill;^f I shall send rain at the proper time; it will be a fertile rain (v. 26). The trees of the countryside will yield their fruit and the earth its produce; they will feel safe on their farms. And men will learn that I am Yahweh when I break their yokestraps and release them from their captors (v. 27). No more will they be prey to foreign countries, no more will they be eaten by wild animals in this country. They will live without fear and no one will disturb them again (v. 28). I shall make splendid vegetation grow for them; no more will they suffer from famine in this land; no more will they have to bear the insults of other nations (v. 29). And men will learn that I, their God, am with them and that they, the House of Israel, are my people – it is the Lord Yahweh who speaks (v. 30). And you, my sheep, are the flock^g I shall pasture, and I am your God – it is the Lord Yahweh who speaks (v. 31)”’Footnote ^a says “The image of the king-shepherd is deeply rooted in Eastern literary tradition. Jeremiah used it of the kings of Israel to rebuke their slackness in office, Jr 2:8; 10:21; 23:1-3, and to proclaim that God will give his people new shepherds who would pasture them with integrity, Jr 3:15; 23:4, and from these shepherds would come a branch, Jr 23:5-6, i.e., the Messiah. Ezekiel takes up the theme from Jeremiah 23:1-6, later to be resumed in Zc 11:4-17. For their wickedness he rebukes the shepherds, the kings and lay leaders of the people, vv. 1-10. Yahweh will take from them the flock they have ill-treated and himself become the shepherd of his people, (cf. Gn 48:15; 49:24; Is 40:11; Ps 80:1; 95:7 and Ps 23); this is effect the proclamation of theocracy, vv. 11-16; and in point of fact the monarchy was not restored after the return from exile. But the time was to come when Yahweh would give his people a shepherd of his own choice, vv. 23-24, a ‘prince’ (cf. 45:7-8; 46:8-10; 16-18), another David. The term in which the prince’s  reign is described, vv. 25-31, and the name ‘David’ by which he is called (see 2 S 7:1+; Is 11:1+; Jr. 23:5 ), suggest a messianic age in which God himself, by means of his Messiah, rules his people in justice and peace. In this text of Ezekiel, we discern the outline of the parable of the Lost Sheep, Mt 18:12-14; Lk 15:4-7, but more especially of the allegory of the Good Shepherd, Jn 10:11-18, which by virtue of its original context here is seen to be a claim to messiahship on the part of Jesus. The Good Shepherd is later to become one of the earliest themes of Christian iconography.”;  Footnote^b says “Shepherds’ Syr; ‘To the shepherds” Hebr.”; Footnote ^c  says “‘milk’ Greek; ‘fat’ Hebr.”; Footnote ^d says “Probably alluding to worship on the ‘high places’”; Footnote ^e  says “‘I shall watch over’ versions: ‘I shall destroy’ Hebr.”; Footnote ^f  says  “Zion. The translation follows Greek.”; and Footnote ^g  says “Hebr. adds ‘of men’.”

Verses 1, 2 and 3 say: I tell you most solemnly, anyone who does not enter the sheepfold through the gate, but gets in some other way is a thief and a brigand. The one who enters through the gate is the shepherd of the flock. The gatekeeper  lets him in,  the sheep hear his voice, one by one^a he calls his own sheep and leads them out.Footnote^a  says “Or possibly ‘each by its name’.”

Parallel textfor verse 3 is Jn 10:26-27 that says:But you do not believe, because you are no sheep of mine (v. 26).ⁿ The Sheep that belong to me listen to my voice; I know them and they follow me (v. 27).Footnoteⁿ says “Faith in Jesus implies an inner sympathy  with him: man must be ‘from above’’ 8:23, ‘of God’, 8:47. ‘of the truth’, 18:37, of his flock, 10:14. Faith presupposes a mind open to truth, 3:17-21; Cf. Ac 13:48+; Rm 8:29f.”

Verses 4 to 7 say: When he has brought out his flock, he goes ahead of them, and the sheep follow because they know his voice. They never follow a stranger  but run away from him:  they do not recognize the voice of strangers. Jesus told them^b this parable but they failed to understand what he meant by telling it to them. So Jesus spoke to them again:  I tell you solemnly, I am the gate of the sheepfold^c.Footnote^b says“I.e. to the Pharisees, willfully blind, 9:40. They fail to realize that the parable refers to them.”;and Footnote ^c says“The gate that gives access to the sheep. Only those who ‘go in’ by Jesus have authority to guide the flock, 21:15-17.”

Parallel texts for verse 4 are:

1.       Ex 13:22 - The pillar of cloud never  failed to go before the people during the day, nor the pillar of fire during the night.^fFootnote ^f says“In the Pentateuch we find the divine presence manifested in various ways: the pillar of cloud and the pillar of fire (‘Yahwistic’ tradition); the ‘dark mist’ and the cloud (‘Elohistic’ tradition); finally coupled wioth the cloud, the ‘glory’ of Yahweh’, 24:16+, a consuming fire which moves as God moves (‘Priestly’ tradition), cf. 19:16+. Mystical theology makes much of these ideas or images.”

2.       Mi 2:13 - He who walks at their head,^p they will pass through the gate and go out of it; their king will go on in front of them, Yahweh at their head. Footnote  ^p  says “‘he will walk at their head’ corr.; Hebr. Has plural.”

Verses 8 and 9 says: All others who had come^dare thieves and brigands; but the sheep took no noticeof them.I am the gate. Anyone who enters through me will be safe: he will go freely in and out and be sure of finding pasture.Footnote ^d  says “Add, ‘before me’. The reference is probably to the Pharisees, cf. Mt 23:1-36; Lk 11:39-52 and Mt 9:36; Mk 6:34.”

Parallel texts for verse 8 are:

1.       Mt 7:14 - but it is a narrow the gate and a hard road that leads to life, and only afew find it.

2.       Jn 3:17 - For God sent his Son into the world not to condemn the world, but so that through him the world might be saved.

3.       Ps 23:1-3 - The Good Shepherd^a. Yahweh is my shepherd, I lack nothing (v. 1). In meadows of green grass he lets me lie. To the waters of repose he leads me (v. 2); there he revives my soul. He guides me by paths of virtue for the sake of his name (v. 3).Footnote^a says “The care of God for the righteous, illustrated by two images: the shepherd, vv. 1-4, and the host of the messianic banquet,vv.5-6. The psalm is traditionally applied to the sacramental life, particularly to baptism and the Eucharist.”

4.       Is 49:9-10 - I will say to the prisoners, ‘Come out’, to those who are in darkness, ‘Show yourselves’ (v. 9). 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 (v. 10).

5.       Ezk 34:14 - I shall feed them in good pasturage; the high mountains of Israel will be their grazing ground. There they will rest in good grazing ground; they will browse in rich pastures on the mountains of Israel.

Verse 10 says: A thief comes only to steal and kill and destroy. I came so that they may have life^e and have it to the full.Footnote^e says“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.”

Parallel textis Jn 10:28 that says:I give them eternal life; they will never be lost and no one will ever steal them from me.

The First Reading is from Ac 2:14, 36-41.

Verse 14 says: 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+.”

Parallel texts are:

1. Ac 3:4 - Both Petr and John looks straight at him and said, ‘Look at us’.
2. Ac 4:8 - Then Peter, filled with the Holy Spirit, addressed them, ‘Rulers of the people, and elders!’
3. Ac 5:8,29 - Peter challenged her, ‘Tell me, was this the price you sold the land for?’ ‘Yes,’ she said ‘that was the price) v. 8). In reply Peter and the apostles said, ‘Obedience to God comes before obedience to men (v. 29).

4.       Ac 10:5 - Now you must send someone to Jaffa and fetch a man called Simon, known as Peter…

Verse 36 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.^vFootnote^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)”.

Parallel texts are:

1.       Ac 2:23 - This man, who was put into your power by the deliberate intention^o 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…^qFootnote^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+.”

2.       Ac 9:22 - Saul’s power increased steadily, and he was able to throw the Jewish colony at Damascus into complete confusion by the way he demonstrated that Jesus was the Christ.

3.       Ac 10:42 - And he has ordered us to proclaim this to his people^o and to tell them that God had appointed him to judge everyone, alive or dead.^pFootnote^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.”

4.       Ac 13:33…it is to us, their children,^u that he has fulfilled it, by raising Jesus from the dead. As scripture says in the first psalm:^v You are my son: today I have become your father.^wFootnote^u  says “Var. ‘for our children’.”; Footnote ^v says “‘first psalm’ Western reading (following the ancient custom of reading Ps 1 and 2 as one); var. ‘second psalm’.”; and Footnote ^w says “By his resurrection Christ was enthroned as Messiah, and from then on his human nature enjoyed all the privileges of the Son of God. Cf. Rm. 1:4+.”

5.       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 says “Profession of faith, such as is made at baptism, is the outward expression of the inward commitment of the ‘heart’.”

6.       Ph 2:11 - and that every tongue should acclaim ^o Jesus Christ as Lord, ^p to the glory of God the Father.^qFootnote^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’.”

Verse 37 says: Hearing this, they were cut to the heart, and said to Peter and the  apostles, “What are we to do,  brothers?”

Parallel texts are:

1.       Ac 16:30…and escorted them out, saying, ‘Sirs, what must I do to be saved?’

2.       Lk 3:10 - ^hWhen all the people asked him,’ what must we do then?Footnote^h says“Vv. 10-14 (Lk only) emphasize the practical and positive side of John’s teaching. Salvation is for all classes of men but justice and charity are necessary in every walk of life.”

Verse38 says: You must repent,^w Peter answered  ‘and every one of you must be baptized in the name of Jesus Christ ^x for the forgiveness  of your sins, and you will receive the gift of the Holy Spirit.Footnote^w says“Each of the great apostolic discourses closes with a call for repentance”; and 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.

Parallel texts 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 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.”

2.       Mt 3:2 - ‘Repent’, ^b for the kingdom of heaven ^c is close at hand!...Footnote^bsays“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.”

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 see 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.”

Verse 39 says: The promise^ythat was made is for you and to your children and for all those who are far away,^zfor whom the Lord our God will call to himself.Footnote^y says“The promise is addressed primarily to the Jews, 3:25-26; 13:46; Rm 9:4.”; and Footnote ^z says“i.e. the pagans, alluding to Is 57:19 quoted and explained in Ep 2:13-17; cf. also Ac 22:21.”

Parallel texts are:

1.       Is 57:19 …bringing praise to their lips. Peace, peace to far and near, I will indeed heal him’ says Yahweh.

2.       Jl 3:5 - All who call on the name of Yahweh will be saved,  for on Mount Zion there will be some who have escaped, as Yahweh has said, and in Jerusalem some survivors whom Yahweh will call.

Verse 40 says: He spoke to them^aa for a long time using many  arguments, and he urged them, ‘Save yourselves from this perverse generation.’Footnote^aa  says“Or ‘he bore witness’, cf. 8:25; 28:23.”

Parallel texts are:

1.       Dt 32:5 - They have acted perversely, those he begot without blemish,^c a deceitful and underhand brood.Footnote^c says “Lit. ‘sons of blemish’. Israel is of noble birth, being born of Yahweh; his degeneration is his doing. The text of the verse is corrupt.”

2.       Mt 17:17 -‘Faithless and perverse generation!’ Jesus said in reply ‘How much longer must I be with you? How much longer must I put up with you? Bring him here to me.’

3.       Lk9:41 -‘Faithless and perverse generation!’ Jesus said in reply ‘How much longer must I be among you and put up with you? Bring your son here.’

Verse 41 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.”

Parallel texts are:

1.       Ac 1:5- John baptized with water but you, not many days from now, will be baptized ^e with the Holy Spirit.

2.       Lk 2:47 - and all those who heard him were astounded at his intelligence and his replies.

The Second Reading is from 1 P 2:20-25.

Verse 20 and 21 say: But there is nothing meritorious in taking a beating patiently if you have done something wrong to deserve it. The merit, in the sight of God, is in bearing it patiently when you are punished after doing your duty. This, in fact, is what you were called to do, because Christ suffered^c for you and left an example for you to follow the way he took. Footnote ^c says “Var. ‘died’, cf. 3:18.

Parallel texts are:

1.       Mt 16:24 - Then Jesus said to his disciples, “Whoever wishes to come after me must deny himself, take up his cross, and follow me.

2.       2 Th 3:7 - You know how you are supposed to imitate us;^b now we were not idle when we were with you.Footnote ^b says “By imitating Paul , 1 Co 4:16; Ga 4:12; Ph 3:17, Christians will be imitating Christ, 1 Th 1:6; Ph 2:5; cf Mt 16:24; 1 P 2:21; 1 Jn 2:6; who is the one that Paul is imitating, 1 Co 11:1. Christians must also imitate God, Ep 5:1 (cf. Mt 5:48), and they must imitate each other, 1 Th 1:7; 2:14; Heb 6:12. Behind this community of life is the idea of a model of doctrine, Rm 6:17, that has been received by tradition, v. 6: 1 Co 11:2+; 1 Th 2:13++. The leaders who transmit the doctrine must themselves  be ‘models’ v. 9; Ph 3:17; 1 Tm 1:16; 4:12; Tt 2:7;  1 P 5:3; whose faith and life are to be imitated, Heb 13:7.”

3.       Jn 8:46 -Can one of you convict me ofsin?^p If I speak the truth, why do you not believe me?Footnote^p  says “i.e. of betraying the commission entrusted to  him by God.”

Verse 22 says: He had done anything wrong, and there had been no perjury in his mouth.

Parallel text is Is53:9are:They gave him a grave with the wicked, a tomb with the rich^g, though he had done no wrong, and there had been no perjury in his mouth. Footnote^g says“With DSIa, Hebr. ‘in his death he is with the rich man’. Early Christian preaching seems to have had this text in mind when recording the burial of Jesus in the tomb of Joseph Arimathea, ‘a rich man’, Mt 27:57-60. It is possible to correct to ‘in his death he is with the evil-doers’, Lk. 22:37 which, however, refers rather to v. 12.”

Verse 23 says: He was insulted and did not retaliate with insults; when he was tortured he made no threats but he put his trust in the righteous judge.

Parallel text is Mt 5:39 that says: But I say this to you: offer the wicked man no resistance.^l  On the contrary, if anyone hits you on the right cheek, offer him the other as well…Footnote^l  says  “This deals (cf. the examples in vv. 39-40) with an injustice of which we ourselves are the victims: we are forbidden to resist it by returning evil for evil in the way laid down by the Jewish law of talio (v. 38). Christ does not forbid us to resist unjust attack in due measure (Jn 18:22f), still less to strive to eliminate injustice from the world.

Verse 24 says: He bearing our faults in his own bodyon the cross, so that we might die to our faults, we live for holiness; through his wounds you have been healed

Parallel texts are:

1.       Rm 12:19 - Never try to get revenge; leave that, my friends, to God’s anger.^gAs scripture says: Vengeance is mine – I will pay them back, the Lord promises. Footnote ^g  says “Lit. ‘give place…to anger’, presumably the anger of God waiting to punish sin.”

2.       Is 53:5-6,12 - Yet he was pierced through for our faults, crushed for our sins. On him lies a punishment that brings us peace, and through his wounds we are healed (v. 5). We had all gone astray like sheep, each taking his own way; and Yahweh burdened him with the sins of us all(v. 6). Hence I will grant whole hordes for his tribute, he shall divide the spoil with the mighty, for surrendering himself to death and letting himself be taken for a sinner while he was bearing the faults of many, and praying all the time for sinners (v. 12).

3.       Rm 6:11,18 - And in that way, you too must  consider yourselves to be dead to sin but alive for God in Christ Jesus.^f You may have been freed from the slavery of sin, but only to become ‘slaves’ of righteousness.Footnote ^f says “Text. Rec and Vulg. ‘Christ Jesus our Lord’”

Verse 25 says: You had gone astray like sheep^d but now you have come back to the shepherd and guardian^e of your souls.Footnote^d  says“Var. ‘you were like stray sheep’.”; and Footnote^e says“The ‘episcopos’, i.e. the inspector or overseer, cf. Tt 1:5+.”

Parallel text is Ezk 34:1 that says:The word of Yahweh was then addressed to me as follows…

ROAD TO EMMAUS - 3rd Sunday of Easter (Cycle A)

Homily for the 3^rd Sunday of Easter (Cycle A)

Based on Lk 24:13-35 (Gospel), Ac 2:14, 22-28 (First Reading) and 1 P 1:17-21 (Second Reading)

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

ROAD TO EMMAUS

“Two of them were on their way to a village called Emmaus” (Lk 24:13).

The Gospel reading for this 3^rd Sunday of Easter is taken from Lk 24:13-35 under the title “The road to Emmaus” with the parallel text from Mk 16:12-13 that says:  After this, he showed himself under another form to two of them as they were on their way into the country (v. 12). These went back and told the others, who did not believe them either (v. 13).

Verses 13 to 16 say: That very same day, two of them were on their way to a village called Emmaus, seven miles^c from Jerusalem, And they were talking together about all that had happened. Now as they talked this over, Jesus himself came up and walked by their side; but something prevented them from recognizing him.^d Footnote ^c says “Lit. ‘sixty stadia’ (furlongs); var. (with less support) ‘one hundred and sixty’. The identity of the village is disputed.”; and 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+.”

Parallel texts for verse 16 are:

1.       Lk 24:31 - And their eyes were opened and they recognized him; but he had vanished from their sight.

2.       Jn 20:14,20 - As she said this she turned round and saw Jesus standing there, though she did not recognize him (v. 14). And showed them his hands and his side. The disciples were filled with joy when they saw the Lord (v. 20).

3.       Jn 21:4 - It was light bynow andthere stood Jesus on the shore, though the disciples did not realize that it was Jesus.

4.       Lk 24:37 - In a state of alarm and fright, they thought there were seeing a ghost.

Verses 17, 18 and 19 say: He said to them, ‘What matters are you discussing as you walk along?’ They stopped short, their faces downcast.^e Then one of them, called Cleopas, answered him, ‘You must be the only person staying in Jerusalem who does not know the things that have been happening there these last few days’. ‘What things?’ he asked. ‘All about Jesus of Nazareth’^f they answered ‘who proved he was a great prophet by the things he said and did in the sight of God and the whole people; Footnote ^e says “Var. ‘as you walk along look sad?’”; and Footnote ^f says “Var. ‘the Nazarene’. Cf. Mt 2:23+.”

Parallel texts for verse 19 are:

1.       Mt 2:23 - There he settled in a town called Nazareth. In this way the words spoken through the prophets where to be fulfilled: “He shall be called a Nazarene.”^j Footnote ^j says  “Nazoraios: this is the form used by Mt, Jn. and Ac. (translated Nazarene throughout this version). Nazarenos (‘of Nazareth’ in this version) is used by Mk. Lk. uses both forms. These two synonyms  were current transcriptions of an Aramaic adjective (nasraya) itself derived from the name of the town “Nazareth’ (Nasrath). Applied to Jesus, whose origin it indicated (26:69,71), and later to his followers (Ac. 24:5), the term became common in the semitic world for the disciples of Jesus; the name ‘Christian’ (Ac. 11:26) prevailed in the Graeco-Roman world. It is not clear  which prophetic oracles Mt. alludes to; possibly to the nazir of Jg. 13:5,7.”

2.       Mt 16:14 - And they said, “Some say he is John the Baptist, some Elijah, and others Jeremiah or one of the prophets.

3.       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. 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.”

4.       Ac 7:22 - So Moses was taught all the wisdom of the Egyptians and became a man with power both in his speech  and his actions.

Verses 20 to 23 say: And how our chief priests and our leaders handed him over to be sentenced to death, and had him crucified. Our own hope had been that he would be the one to set Israel free. And this is not all: two whole days have gone by  since it all happened; And some women from our group have astounded us: they went to the tomb in the early morning,

Parallel texts for verse 20 are:

1.       Lk 1:54,68 - He has come to the help of Israel his servant, mindful of his mercy (v. 54). Blessed be the Lord, the God of Israel,for he has visited^bb his people, he has come to their rescue (v. 68). Footnote ^bbsays “God is said to ‘visit’ when he intervenes notably in history, Ex 3:16+.”

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+). FrLk, 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+.”

Verse 23 and 24 say: And when they did not find the body, they came back to tell us they had seen a vision of angels who declared he was alive. Some of our friends^g went to the tomb and found everything exactly as the women had reported, but of him they saw nothing.’ Footnote ^g  says “Either generalizing Peter’s experience, v. 12, or alluding to the visit made by Peter with John and described in Jn 20:3-10.”

Parallel text is Lk 24:9 that says: When the women returned from the tomb they told all this to the Eleven and to all the others.

Verse 25 says: Then he said to them, ‘You foolish men! So slow to believe the full message of the prophets!

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.       Mk 4:13 - Jesus said to them, “Do you not understand this parable? Then how will you understand any of the parables?^c Footnote ^c says “The apostles’ incomprehension of Christ’s works and words is a favorite theme of Mk. 6:52; 7:18; 8:17-18,21,33; 9:10,32; 10:38. With the exception of certain parallel places (Mt. 15;16; 16:9,23; 20:22; Lk 9:45) and of Lk 18:34; 24:25,45. Mt and Lk often pass such remarks over in silence, or even emend them; compare Mt 14:33 with Mk 6:51-52, and see Mt 13:51, Cf. Jn 14:26+.”

3.       Lk 18:31 - Then taking the Twelve aside he said to them, ‘Now we are going up to Jerusalem, and everything that is written by the prophets^d about the Son of Man is to come true. Footnote ^d says “Lk often remarks that the Passion was foretold by the prophets, Lk. 24:25,27,44; Ac “2:23+; 3:18,24+; 8:32-35; 13:27; 26:22f.

4.       Ac 3:24 - In fact, all the prophets that have ever spoken, from Samuel onwards, have predicted these days.^q Footnote ^q  says “The earliest Christian preaching mad a point of showing how Jesus Christ fulfilled OT prophecy: he was a descendant of David, 2:30; 13:34, he appeared as a prophet, Moses’ successor, 3:22f, cf. Mt 16:14+; Jn 1:21+, he suffered, Ac 2:23+, he was the stone rejected by the builders (the Jews) but now set in a place of honor, 4:11, he rose again, 2:25-31; 13:33-37, and is at God’s right hand, 2:34f.

Verses 27 to 310 say: Was it not ordained that the Christ should suffer and so enter into his glory? Then, starting with Moses and going through all the prophets, he explained to them the passages throughout the scriptures that were about himself. When they drew near to the village to which they were going, he made as if to go on; but they pressed him to stay with them, ‘It is nearly evening’ they said ‘and the day is almost over.’ So he went in to stay with them. Now while he was with them at table, he took the bread and said the blessing; then he broke it and handed it to them.

Parallel texts for verse 26 are:

1.       Lk 9:22  - “The Son of Man’ he said, is destined to suffer grievously, to be rejected by the elders and chief priests and scribes, and to be put to death and to be raised up on the third day.

2.       1 P 1:11 -The Spirit of Christ which was in them^d foretold the suffering of Christ  and the glories that would come after them, and they tried to find out at what time and in what circumstances all this was to be expected.  Footnote ^d says “By saying the prophets are inspired by the pre-existing Christ, cf. 1 Co 10:4,9, the author makes clear the unity of the OT and the NT.”

3.       Lk 16:29,31  - ‘They have Moses and the prophets,’ said Abraham ‘let them listen to them (v. 29).”Then Abraham said to him, “If they will not listen to Moses or to the prophets, they will not be convinced even if someone should rise from the dead (v. 31).”

Verses 27 to 31 say: Then, starting with Moses and going through all the prophets, he explained to them the passages throughout the scriptures that were about himself. When they drew near to the village to which they were going, he made as if to go on; But they pressed him to stay with them, ‘It is nearly evening’ they said ‘and the day is almost over.’ So he went in to stay with them. Now while he was with them at table, he took the bread and said the blessing; then he broke it and handed it to them. And their eyes were opened and they recognized him; but he had vanished from their sight.

Parallel texts for verse 31 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.       Ac 8:39 - But after they had come out of the water again Philip was taken away by the Spirit of the Lord,^o and the eunuch never saw him again but went on his way rejoicing. Footnote ^o says  “Var. West. ‘the Holy Spirit came down on the eunuch and the angel of the Lord carried Phillip away’.”

Verse 32 to 35 say:

Then they said to each other, ‘Did not our hearts burn within us as he talked to us on the road and explained the scriptures to us?’ They set out that instant and returned to Jerusalem. There they found the Eleven assembled together with their companions,  Who said to them, “Yes it is true. The Lord has risen and has appeared to Simon! Then they told their story of what had happened on the road and how they had recognized him at the breaking of bread^h. Footnote ^h  says “In Ac (2:42+) Lk uses this as a technical term for the Eucharist; probably it means the same here.”

Parallel text for verse 34 is 1 Co 15:5 that says: …that he appeared first to Cephas and secondly to the Twelve.

The First Reading is from Ac 2:14, 22-28.

Verse 14 says: 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+.”

Parallel texts are:

1.       Ac 3:4 - Both Petr and John looks straight at him and said, ‘Look at us’.

2.       Ac 4:8 - Then Peter, filled with the Holy Spirit, addressed them, ‘Rulers of the people, and elders!’

3.       Ac 5:8,29 - Peter challenged her, ‘Tell me, was this the price you sold the land for?’ ‘Yes,’ she said ‘that was the price) v. 8). In reply Peter and the apostles said, ‘Obedience to God comes before obedience to men (v. 29).

4.       Ac 10:5 - Now you must send someone to Jaffa and fetch a man called Simon, known as Peter…

Verse 22 says: 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.”

Parallel texts are:

1.       Mt 2:23 - There he settled in a town called Nazareth. In this way the words spoken through the prophets where to be fulfilled: “He shall be called a Nazarene”^j. Footnote ^j says  “Nazoraios: this is the form used by Mt, Jn. and Ac. (translated Nazarene throughout this version). Nazarenos (‘of Nazareth’ in this version) is used by Mk. Lk. uses both forms. These two synonyms  were current transcriptions of an Aramaic adjective (nasraya) itself derived from the name of the town “Nazareth’ (Nasrath). Applied to Jesus, whose origin it indicated (26:69,71), and later to his followers (Ac. 24:5), the term became common in the semitic world for the disciples of Jesus; the name ‘Christian’ (Ac. 11:26) prevailed in the Graeco-Roman world. It is not clear  which prophetic oracles Mt. alludes to; possibly to the nazir of Jg. 13:5,7.”

2.       Ac 10:38 - 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.

3.       Lk 24:19  - ‘What things?’ he asked. ‘All about Jesus of Nazareth’^f they answered ‘who proved he was a great prophet by the things he said and did in the sight of God and of the whole people… Footnote ^f says “Var. ‘the Nazarene’. Cf. Mt 2:23+.”

Verse 23 say: This man, who was put into your power by the deliberate intention^o 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 ^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+.”

Parallel texts are:

1.       Ps 18:6 - In my distress I called to Yahweh and to my God I cried; from his Temple he heard my voice, my cry came to his ears.

2.       Ac 13:34-37 - The fact that God raised him from the dead, never to return to corruption, is no more that what he had declared: To you I shall give the sure and holy things promised to David^x (v. 34). This is explained by another text: You will not allow your holy one to experience corruption (v. 35). Now when David in his own time had served God’s purposes he died; he was buried with his ancestors and has certainly experienced corruption (v. 36). The one whom God has raised up, however, has not experienced corruption (v. 37). Footnote ^x  says “The quotation from Is introduces the reference to Ps 16 (the ‘holy things promised to –lit. ‘of’-David’ are explained as the assurance to David in Ps 16 that ‘the holy one of God’ would not experience corruption).”

Verses 25 to 28 say: as David says of him:^r ‘I saw the Lord before me always, for with him at my right hand nothing can shake me. So my heart was glad and my tongue cried out with joy ;my body, too, will rest in the hope. that you will not abandon my soul to Hades, nor allow your holy one to experience corruption. You have made known the way of life to me; you will fill me with gladness through your presence’.  Footnote ^r  says “Quoted according to LXX. In the Hebr. text the psalmist prays only for deliverance from imminent death ‘You will not allow your faithful one to see the pit.’ Hence the argument presupposes the Greek version which, by translating ‘pit’ (=grave) as ‘corruption’, introduces a new idea.”

Parallel text for verse 25  is Ps 16:8-11 that says: I keep Yahweh before me always, for with him at my right hand nothing can shake me (v. 8). So my heart exults, my soul^f rejoices, my body, too, will rest securely (v. 9), for you will not abandon my soul to Sheol, nor allow the one you love to see the Pit^g (v. 10); you will reveal the path of life to me. Give me unbounded joy in your presence, and at your right hand everlasting pleasures (v. 11). Footnote ^f says “Lit. ‘my glory’, but cf. 7:5+.”; and Footnote ^g says “The psalmist has set his heart on Yahweh. His lively faith and total commitment to God call for a union that defies dissolution, hence he must pray to escape death which would break that union, 6:5, cf. 49:15+. The hope, though vague as yet, is leading towards a belief in resurrection, Dn 12:2; 2 M 7:9+. The versions translate ‘pit’ by ‘corruption’. The text, which was applied to the Messiah in pre-Christian Judaism, finds its full sense in the resurrection of Christ.”

The Second Reading is from 1 P 1:17 – 21.

Verse 17 says: If you are acknowledging as your Father one who has no favorites and judges everyone according to what he has done, you must be scrupulously careful as long as you are living away from your home.

Parallel texts are:

1.       Dt 10:17 - For Yahweh your God I God of gods and Lord of lords, the great God, triumphant and terrible, never partial, never to be bribed.

2.       Heb 11:6 - Now it is impossible to please God without faith, since anyone who comes to him must believe that he exists and rewards those who try to find him. ^c Footnote ^c  says “The faith that is essential for salvation has two objects: belief in the existence of one personal God, Ws 13:1, who by his very nature cannot be seen, Jn 1:18; Rm 1:20; Col 1:15; 1 Tm 1:17; 6:16; Jn 20:29; 2 Co 5:7;, and belief that God will pay a just wage for all efforts spent in searching for him: cf. Mt 5:12p; 6:4,6,18; 10:41fp; 16:27; 10:1-16; 25:31-46; Lk 6:35; 14:14; Rm 2:6; 1 Co 3:8,14; 2 Co 5:10; Ep 6:8; 2 Tm 4:8,14; 1 P 1:17; 2 Jn 8; Rv 2:23; 1:18; 14:13; 20:12-13; 22:12.”

Verse 18 says: Remember, the ransom that was paid to free you from the useless way of life your ancestors handed down was not paid  in anything corruptible, neither silver nor gold.

Parallel texts are:

1.       2 Co 5:6 - We are always full of confidence, then, when we remember that to live in the body means to be exiled from the Lord…

2.       Is 52:3 - Yes, Yahweh says this: You are sold for nothing and you will be redeemed without money.

3.       1 Co 6:20 - You have been bought and paid for.ⁱ This is why you should use your body for the glory of God.^j Footnote ⁱ says “Lit. ‘you have been bought for a price’.”; and  Footnote ^j says “Lit. ‘Glorify (Vulg. Adds ‘and carry’) God in your body.”

4.       1 Co 7:23 - You have all been bought and paid for; do not be slaves of other men.

Verse 19 says: but in the precious blood of a lamb without spot or stain, namely Christ;^e Footnote ^e  says “Or, ‘by the precious blood of the Christ, this spotless lamb.’”

Parallel text is Jn 1:29 that says: The next day, seeing Jesus coming towards him, John said, ‘Look, there is the lamb^w of God that takes away the sins of the world. Footnote ^w  says “One of the most significant of John’s symbols of Christ, cf. Rv.  5:6, 12, etc. It blends the idea of the ‘servant’ (Is. 53), who takes on himself the sins of men and offers himself as a ‘lamb of expiation’ (v. 14), with that of the Passover lamb (Ex. 12:1+; cf. Jn. 19:36) whose ritual symbolizes Israel’s redemption, Cf. Ac. 8:31-35; 1 Co. 5:7; 1 P. 18-20.”

Verse 20 says: Who, though known since before the world was made, has been revealed only in our time, the end of the ages, for your sake.

Parallel texts are:

1.       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.

2.       Ga 4:4 - But when the appointed time^c came, God sent his son, born of a woman, born a subject of the Law. Footnote ^c  says “Lit. ‘fullness of time’; the phrase indicates how when the messianic age comes it will fill a need felt for centuries, rather like filling up a jug. Cf. Ac 1:7+ and Mk 1:15; 1 Co 10:11; Ep 1:10; Heb 1”2; 9:26; 1 P 1:20.”

Verse 21 says: Through him you now have faith in God, who raised him from the dead and gave him glory for that very reason –so that you would have faith and hope in God.

Parallel texts are:

1.       Rm 1:4 - It is about Jesus Christ our Lord who is the order of the spirit, the spirit of holiness that is in him, was proclaimed^c Son of God in all his power through his resurrection from the dead.^d Footnote ^c says “Vulg. ‘predestined’”;” and  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+.”

2.       Rm 8:11 - And if the Spirit of him who raised Jesus from the dead will give life to your own mortal bodies through his Spirit living in you^g. Footnote ^g says “The resurrection of the Christian is intimately dependent on that of Christ, 1 Th 4:14; 1 Co 6:14; 15:20f; 2 Co 4:14; 13:4; Rm 6:5; Ep 2:6; Col 1:18; 2:12f; 2 Tm 2:11. It is by the same power and the same gift if the Spirit, cf. Rm 1:4+, that the Father will raise them to life their turn.  This operation is already being prepared: a new life is making the Christians into sons (v.14) in the likeness of the Son himself, 8:29+, and they are being incorporated into the risen Christ by faith, 1:16+, and baptism, 6:4+.”

SEE THE LORD -Second Sunday of Easter (Cycle A)

Homily for the Second Sunday of Easter  (Cycle A)

Based on Jn 20:19-31(Gospel), Ac 4:32-37(First Reading) and 1 P 1:3-9(Second Reading)

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

SEE THE LORD

The Gospel narrative for this 2^nd Sunday of Easter (Cycle A) is from Jn 20:19-31 under the title “Appearance to the disciples”, with the following parallel texts:

1.       Mk 16:14-18 - Appearance of the Risen Christ ^c: 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 ^c  says “The ‘long ending’ of Mark, vv. 9-20, is included in the canonically accepted body of inspired scripture.”; 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^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 joy^e 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.’^lFootnote ^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 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”.^yFootnote^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’.^kFootnoteⁱ 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;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. 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) or ‘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 in 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.”

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^k says “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 textis Jn 21:14 that says:This was the third time that Jesus showed himself to the disciples after rising from the dead.

Verses 27 and 28 say:  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.’ Thomas replied, ‘My Lord and my God!’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 for verse 27 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

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.”

Verse 29 says: Jesus said to him: ‘You believe because you can see me. Happy are those who have not seen and yet believe.’^mFootnote^m  says “On the apostles’ witness, cf. Ac 1:8+.”

Parallel texts 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 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.^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 First Reading is taken  Ac 4:32-37, under the title “The early  christian comunity^m”. 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.”

Verse 32 says: 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.

Parallel texts 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 (v. 47).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 5:12-16 - The general situation.^cTheyall^d used to meet by common consent in the Portico of Solomon (12b). No one else ever dared to join them, but the people were loud in their praise (v. 13) and the numbers of men and women who came to believe in the Lord increased steadily.^e So many signs and wonders were worked among the people at the hands of the apostles (12a) 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. (v. 15) 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 (v. 16).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.”; Footnote ^d says“Here , it seems, not the apostles but all the faithful.”; andFootnote ^e says“Rather than ‘More and more joined (the community) as believers in the Lord’. Cf. 11:24.”

3.       Jn 17:11,21 - I am not in the world any longer, but they are in the world, and I am coming to you. Holy Father, keep those you have given me true to your name,^j so that they may be one like us (v. 11). May they all be one. Father, may they be one in us, as you are in me and I am in you, so that the world may believe it was you who sent me (v. 21). Footnote^j  says“Lit. “Keep those in your name whom (var. which) you have given me’. So also in v. 12.”

4.       Ph 1:27 - Avoid anything in your everyday lives^l that would be unworthy of the gospel of Christ, so that, whether I come to you and see for myself, or stay at a distance and only hear about you, I shall know that you are unanimous in meeting the attack with firm resistance, united by your love for the faith of the gospel.Footnote^l says“Lit. “Live your city-life (i.e. your ordinary social life) worthily of the gospel’. The New City of God’s kingdom has Christ for its ruler, the gospel for its law, and the Christians as its free citizens, cf. 3:20; Ep. 2:19”.

5.       Ac 2:44-45 - 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).

Verse 33 says: The apostles continued to testify to the resurrection of the Lord Jesus with great power,ⁿ and they were all given great respect.^oFootnoteⁿsays “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.”; Footnote ^o says “By the populace, cf. 2:47; 4:21; 5:13.”

Parallel texts are:

1.       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 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."

2.       Ac 4:30-…’by stretching out your hands to heal and to work miracles and marvels through the name of your holy servant Jesus.’

Verse 34 says: 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.

Parallel texts are:

1.       Dt 15:4 - Let there be no poor among you then. For Yahweh will bless you in the land Yahweh your God gives you for your inheritance.

2.       Lk 12:33 -On almsgiving^d.Sell you possessions and give alms. Get yourselves purses that do not wear out, treasure that will not fail you, in heaven where no thief can reach it and no moth destroy it.Footnote^d  says“That riches are a danger and should be given away in alms is characteristic teaching of Lk: cf. 3:11; 6:30; 7:5; 11:41; 12:33-34; 14:14; 16:9; 18:22; 19:8; Ac 9:36; Ac 10:2,4,31.”

Verses 35 and 36 say:to present it to the apostles, it was then distributed to any members who might be in need. There was a Levite of Cypriot origin called Joseph whom the apostles surnamed Barnabas (which means ‘son of encouragement’)^p. Footnote^p says“The Greek word means both ‘consolation’ and ‘encouragement’, Cf. 11:23. ‘so of’, a semitic expression here meaning ‘with an aptitude for’. On Barnabas, see 9:27; 11:22-30; 12:25; ch. 13-15; 1 Co. 9:6;  Ga. 2; Col. 4:10”.

Parallel text for verse 35 Ac 2:44-45 is that says: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).

Verse 37 says: He owned a piece of land and he sold it and brought the money, and presented it to the apostles.

Parallel texts are:

1.       Ac 11:22 - The Church in Jerusalem^h heard about this and the sent Barnabas to Antioch.Footnote^h says “Which enjoyed right of supervision over the other churches, cf. 8:14; 11:1, and see Ga 2:2+”.

2.       Ac 13:1 - 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 community 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+.”

3.       1 Co 9:6 - Are Barnabas and I the only ones who are not allowed  to stop working?

4.       Ga 2:1 - It was not fourteen years^a had passed  that I went up to Jerusalem again. I went with Barnabas and took Titus with me.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”.

The Second Reading is from 1 P 1:3-9.

Verse 3 says: Blessed be God the Father of our Lord Jesus Christ, who in his great mercy has given us a new birth as his sons, by raising Jesus Christ from the dead, so that we have a sure hope.

Parallel texts are:

1.       1 P 1:23…your new birth was not from any mortal seed but from the everlasting word of the living and eternal God.^g Footnote^g says“Or ‘the living and eternal Word of God.’

2.       Jn 3:5 - Jesus replied: ‘I tell you most solemnly, unless a man is born through water and the Spirit,^c he cannot enter the kingdom of God. Footnote^c  says “Allusion to baptism and its necessity, cf. Rm. 6:4+.”

3.       1 Jn 2:29 - You know that God is righteous- then you must recognize that everyone whose life is righteous has been begotten by him.

4.       1 Jn 3:9 - Only by this can we be certain^g that we are children of the truth ^h and be able to quieten our conscience in his presence.Footnote^g says“Lit. ‘we shall be certain’; var. (Vulg.) ‘we are certain’. “; and Footnote ^h says“In the O.T. ‘truth’ (contrasting with unrighteousness and evil) the rightness of a life morally well lived in accordance with the will of Yahweh, in fidelity to Yahweh. This is the way John uses the word. As there is a double commandment to fidelity and love, 3:23, people are said to ‘belong to truth’ if they believe,2:21,22, and love, 3:19, they are said to live ‘in union with (walk according to) truth’ 2 Jn 4-6, 3 Jn 3-6, to ‘do the truth’, Jn 3:21 (to perform or act it, as opposed to committing sin, doing wrong) cf. Jn 18:37; 4:24.”

Verse 4 says: And the promise of inheritance that can never be spoilt or soiled and never fade away, because it is being kept for you in the heavens.

Parallel texts are:

1.       Mt 6:19-20p- “Do not store up treasures for yourselves on earth, where moth and woodworms destroy them, and thieves can break in and steal (v. 19) But store up treasures for yourselves in heaven, where neither moth nor woodworms destroy them and thieves cannot break in and steal (v.20).

2.       Rm 1:4 - It is about Jesus Christ our Lord who is the order of the spirit, the spirit of holiness that is in him, was proclaimed^c Son of God in all his power through his resurrection from the dead.^dFootnote^c says“Vulg. ‘predestined’.”; and Footnote ^dsays“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+.”

3.       Col 1:5,12…because of the hope which is stored up for you in heaven. It is only recently that you heard of this, when it was announced in the message of truth. The Good News (v. 5). …thanking the Father who has made it possible for you to join the saints and with them to inherit the light.^c (v. 12).Footnote^csays“Lit. ‘Thanking the Father (for) having made you (var. ‘us’) fit for the part of the lot of the saints in the light’; var. ‘for having called you (var. ‘us’) to…’ The ‘lot of the saints’ is what all holy people are to inherit, i.e. the ‘salvation’ that had been thought of as a bequest made exclusively to Israel. Now, non-Jews are called to share it, cf. Ep 1:11-13. The word ‘saints’ (lit. ‘holy ones’) here can mean either Christians, i.e. people called to live the ‘life of light’ while still living on earth, Rm 1:7f, cf. Jn 8:12f, or it can mean the angels who live with God in the eschatological ‘light’, cf. Ac 9:13+.”

4.       Col 3:3-4 - Because you have died, and now the life youhave is hidden with Christ in God (v. 3). But when Christ is revealed – and he is your life - you too will berevealedin all your glory with him ^b(v. 4). 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.”

Verse 5 says: Through your faith, God’s power will guard you until the salvation which has been prepared is revealed at the end of time.^cFootnote^csays “Lit. ‘at the last time’, cf. 1:20.”

Parallel texts are:

1.       Ep 1:19 - and how infinitely great  is the power that he has exercised for us believers. This you can tell  from the strength of his power …

2.       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 really is.

Verse 7 says: This is a cause of great joy for you, even though you may for a short time have to bear being plagued by all sort of trials.

Parallel texts are:

1.       Ml 3:2-3 - Who will be able to resist the day of his coming? Who will remain standing when he appears? For he is like the refiner’s fire and the fuller’s alkali (v. 2). He will take his seat as refiner and purifier;^c he will purify the sons of Levi and refine them like gold and silver, and then they will make the offering to Yahweh s it should be made (v. 3).Footnote^c says“Hebr. Adds ‘of silver’.”

2.       1 Co 3:13…but whatever the material, the work of each builder is going to be clearly revealed when the day comes. That day will begin with fire, and the fire will test the quality of each man’s work.

3.       Rm 2:7 - For those who sought renown and honor and immortality by always doing good there will be eternal life…

Verse 8 says: You did not see him, yet you love him; and still without seeing him, you are already filled with a joy so glorious that it cannot be described, because you believe;

Parallel text is 1 Jn 4:20 that says:Anyone who says, ‘I love God’, and hates his brother, is a liar, since a man who does not love the brother that he can see cannot love God, whom he has never seen.

Verse 9 says: And you are sure of the end to which your faith looks forward, that is, the salvation of your souls.

Parallel text is Heb 10:39 that say:You and I are not the sort of people who draw back, and are lost by it;  we are the sort who keep faithful until our souls are saved.