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).

http://www.ucg.org

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.

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…