I. For the Holy Church
10. For the Unity of Christians
867 Reading from the Old Testament
First Option
Moses told the people:
"When all these things which I have set before you,
the blessings and the curses, are fulfilled in you,
and from among whatever nations
the LORD, your God, may have dispersed you,
you ponder them in your heart:
then, provided that you and your children return to the LORD, your God,
and heed his voice with all your heart and all your soul,
just as I now command you,
the LORD, your God, will change your lot;
and taking pity on you,
he will again gather you from all the nations
wherein he has scattered you.
Though you may have been driven to the farthest corner of the world,
even from there will the LORD, your God, gather you;
even from there will he bring you back."
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Commentary on Dt 30:1-4
Moses has predicted, as part of his last discourse, that the people will not fulfill their part of the covenant made with God which will result in their exile from the land they have been given as God's chosen people. In this selection he reminds them of God's abiding love for them; his faithfulness. He tells the people that if they return to God with all their heart, the Lord will gather them in to himself. No matter how far they have strayed or been exiled, he will bring them back as his own.
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Second Option
Thus says the Lord:
I will take you away from among the nations,
gather you from all the foreign lands,
and bring you back to your own land.
I will sprinkle clean water upon you
to cleanse you from all your impurities,
and from all your idols I will cleanse you.
I will give you a new heart and place a new spirit within you,
taking from your bodies your stony hearts
and giving you natural hearts.
I will put my spirit within you and make you live by my statutes,
careful to observe my decrees.
You shall live in the land I gave your ancestors;
you shall be my people, and I will be your God.
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Commentary on Ez 36:24-28
The Prophet declares that God has adopted the faithful as a special possession. In adopting those he calls he first purifies them, cleansing them from sin (“I will sprinkle clean water upon you”) and only God may do this; forgiveness is His alone. The process is continued with an indelible change of heart accomplished this time through the gift of the indwelling Holy Spirit (“I will give you a new heart and place a new spirit within you”). This process, once completed, brings forth a new creation and heavenly adoption. (“…you shall be my people, and I will be your God.”) Theologically, this passage embodies the modern understanding of the gifts given in the Sacrament of Baptism.
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Third Option
Thus the word of the LORD came to me:
Now, son of man, take a single stick, and write on it:
Judah and those children of Israel who are associated with him.
Then take another stick and write on it:
Joseph the stick of Ephraim
and all the house of Israel associated with him.
Then join the two sticks together,
so that they form one stick in your hand.
When your countrymen ask you,
"Will you not tell us what you mean by all this?"
answer them: Thus says the Lord GOD:
I will take the stick of Joseph, which is in the hand of Ephraim,
and of the tribes of Israel associated with him,
and I will join to it the stick of Judah,
making them a single stick; they shall be one in my hand.
I will take the children of Israel from among the nations
to which they have come,
and gather them from all sides
to bring them back to their land.
I will make them one nation upon the land,
in the mountains of Israel,
and there shall be one prince for them all.
Never again shall they be two nations,
and never again shall they be divided into two kingdoms.
I will make with them a covenant of peace;
it shall be an everlasting covenant with them,
and I will multiply them, and put my sanctuary among them forever.
My dwelling shall be with them;
I will be their God, and they shall be my people.
Thus the nations shall know that it is I, the LORD,
who make Israel holy,
when my sanctuary shall be set up among them forever.
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Commentary on Ez 37:15-19, 21b-22, 26-28
The Prophet Ezekiel, in this part of his oracle was speaking metaphorically of the Hebrew people in exile being returned to the land God had promised. In this passage he sees the previously divided kingdom (Judah and Israel) joined into one people. This unity is, according to Ezekiel's vision, what God most desires for his people; that they be one in worshiping him. God in his turn will guide and protect them as he brings them back from all the ends of the world.
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Fourth Option
Fear not, O Zion, be not discouraged!
The LORD, your God, is in your midst,
a mighty savior;
He will rejoice over you with gladness,
and renew you in his love,
He will sing joyfully because of you,
as one sings at festivals.
I will remove disaster from among you,
so that none may recount your disgrace.
Yes, at that time I will deal
with all who oppress you:
I will save the lame,
and assemble the outcasts;
I will give them praise and renown
in all the earth, when I bring about their restoration.
At that time I will bring you home,
and at that time I will gather you;
For I will give you renown and praise,
among all the peoples of the earth,
When I bring about your restoration
before your very eyes, says the Lord.
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Commentary on Zep 3:16-20
The prophet concludes his oracle with the promise of salvation from God for all his faithful. The joy of redemption through the promised messianic presence is lavished anthropomorphically as the Zephaniah envisions the Lord singing joyfully with the people.
The theme of reunion, "restoration" is driven home as is salvation promised to the those who are helpless (the lame and the outcasts; those presumed to have been punished because of sins). The prophecy promises these poor ones a place of prominence in God's kingdom. Above all, God promises to re-unite his people and establish their place in the world.
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868 Reading from the New Testament
1.
I urge you, brothers and sisters, in the name of our Lord Jesus Christ,
that all of you agree in what you say,
and that there be no divisions among you,
but that you be united in the same mind and in the same purpose.
For it has been reported to me about you, my brothers and sisters,
by Chloe’s people, that there are rivalries among you.
I mean that each of you is saying,
“I belong to Paul,” or “I belong to Apollos,”
or “I belong to Cephas,” or “I belong to Christ.”
Is Christ divided?
Was Paul crucified for you?
Or were you baptized in the name of Paul?
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Commentary on 1 Cor 1:10-13, 17
This selection follows the introduction to the First Letter of St. Paul to the Corinthians. St. Paul address the first problem in his list, that of the community being divided in loyalties. Although modern scholarship has not been able to completely reconstruct the situation in Corinth, it is clear that some of the members of the faith communities had developed allegiances to the various teachers who helped found the community (e.g. Paul, Apollos, and Cephas (Peter, “the Rock” apparently passed through)). The statement “I am for Christ” was probably used ironically since his intent is to remind the community that it is in Christ they are all baptized.
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2.
Brothers and sisters:
You are no longer strangers and sojourners,
but you are fellow citizens with the holy ones
and members of the household of God,
built upon the foundation of the Apostles and prophets,
with Christ Jesus himself as the capstone.
Through him the whole structure is held together
and grows into a temple sacred in the Lord;
in him you also are being built together
into a dwelling place of God in the Spirit.
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Commentary on Eph 2:19-22
In this passage, St. Paul describes the unity brought about among all believers in Christ. This unity is formed under a common teaching flowing from the Hebrew prophets, through the Apostles, to Christ himself, who is described as the “capstone” or cornerstone. This unity of spirit becomes the Church, the “dwelling place for God in the Spirit.” The Church, in turn, is the unity of all Christians, those who were formerly Jews, and those who were formerly Gentiles. They are, says the apostle, joined through Christ on the same road to the Kingdom of God. They share the same foundation of faith, transmitted to them through the Apostles, and held firm by Christ the “capstone.” Together they form the “Temple of the Spirit,” the essential understanding that the Church is the mystical Body of Christ.
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3.
Brothers and sisters:
I, a prisoner for the Lord,
urge you to live in a manner worthy of the call you have received,
with all humility and gentleness, with patience,
bearing with one another through love,
striving to preserve the unity of the spirit through the bond of peace:
one body and one Spirit,
as you were also called to the one hope of your call;
one Lord, one faith, one baptism;
one God and Father of all,
who is over all and through all and in all.
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Commentary on Eph 4:1-6
St. Paul begins this chapter of his letter to the Ephesians with an exhortation to live (walk) in unity with each other. The theological foundation (the "mystery" of Christ - the calling of all men, Gentiles and Jews, to form a single people, the Church) laid down in the previous parts of the letter is now translated into the need to act upon that reality. The apostle's plea for unity uses the litany of bonds that bring Christian unity: one body, one Spirit, one hope, one Lord, one baptism, and one God and Father.
"To show the importance of unity in the Church, and the theological basis of that unity, St Paul quotes an acclamation which may well have been taken from early Christian baptismal liturgy. It implies that the unity of the Church derives from the unicity of the divine essence. The text also reflects the three persons of the Blessed Trinity who are at work in the Church and who keep it together – one Spirit, one Lord, one God and Father." [4]
"To show the importance of unity in the Church, and the theological basis of that unity, St Paul quotes an acclamation which may well have been taken from early Christian baptismal liturgy. It implies that the unity of the Church derives from the unicity of the divine essence. The text also reflects the three persons of the Blessed Trinity who are at work in the Church and who keep it together – one Spirit, one Lord, one God and Father." [4]
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4.
Brothers and sisters:
Do not grieve the Holy Spirit of God,
with which you were sealed for the day of redemption.
All bitterness, fury, anger, shouting, and reviling
must be removed from you, along with all malice.
And be kind to one another, compassionate,
forgiving one another as God has forgiven you in Christ.
So be imitators of God, as beloved children, and live in love,
as Christ loved us and handed himself over for us
as a sacrificial offering to God for a fragrant aroma
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Commentary on Eph 4:30—5:2
St. Paul continues to exhort the church at Ephesus to live as imitators of God in Christ. He lists the virtues of Christ’s love and excludes a litany of behaviors inappropriate for those who wish to be part of the community; insisting that such people have no share in the inheritance of the Kingdom of God (of Christ). In Ephesians 5:2 there is a strong Eucharistic reference as the Apostle refers to Christ’s sacrifice as “a sacrificial offering to God for a fragrant aroma”.
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5.
Brothers and sisters:
If there is any encouragement in Christ,
any solace in love,
any participation in the Spirit,
any compassion and mercy,
complete my joy by being of the same mind, with the same love,
united in heart, thinking one thing.
Do nothing out of selfishness or out of vainglory;
rather, humbly regard others as more important than yourselves,
each looking out not for his own interests,
but also for those of others.
Have in you the same attitude
that is also in Christ Jesus,
Who, though he was in the form of God,
did not regard equality with God
something to be grasped.
Rather, he emptied himself,
taking the form of a slave,
coming in human likeness;
and found human in appearance,
he humbled himself,
becoming obedient to the point of death,
even death on a cross.
Because of this, God greatly exalted him
and bestowed on him the name
which is above every name,
that at the name of Jesus
every knee should bend,
of those in heaven and on earth and under the earth,
and every tongue confess that
Jesus Christ is Lord,
to the glory of God the Father.
So then, my beloved, obedient as you have always been,
not only when I am present
but all the more now when I am absent,
work out your salvation with fear and trembling.
For God is the one who, for his good purpose,
works in you both desire and to work.
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Commentary on Phil 2:1-13
Contained in this selection from St. Paul’s letter to the Philippians are two specific instructions to the community. He begins exhorting them to unity and harmony (see below) and then continues with the Kenotic (emptying) Hymn which focuses on humility. Christ empties himself of the complete divinity that is his essence and accepts the human condition. As true man he suffers the ultimate humiliation of death (on the cross). The second section of the hymn focuses on God’s resulting actions of exaltation. The Christian sings to God’s great glory in Christ proclaiming him Lord and Savior.
Following the conclusion of the hymn, the apostle once more exhorts them to steadfastness and obedience in his absence (see Philippians 1:27-30). He reminds the church at Philippi that it is not for Paul's sake they follow the Gospel but it is because of God who sent him. It is God whom they must please and him they must follow.
CCC: Phil 2:1 2842; Phil 2:4 2635; Phil 2:5-8 461; Phil 2:5 520, 1694, 2842; Phil 2:6-11 2641, 2667; Phil 2:6 449; Phil 2:7 472, 602, 705, 713, 876, 1224; Phil 2:8-9 908; Phil 2:8 411, 612, 623; Phil 2:9-11 449, 2812; Phil 2:9-10 434; Phil 2:10-11 201; Phil 2:10 633, 635; Phil 2:12-13 1949; Phil 2:13 308
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6.
Brothers and sisters:
You have taken off the old self with its practices
and have put on the new self,
which is being renewed, for knowledge,
in the image of its creator.
Here there is not Greek and Jew,
circumcision and uncircumcision,
barbarian, Scythian, slave, free;
but Christ is all and in all.
Put on then, as God's chosen ones, holy and beloved,
heartfelt compassion, kindness, humility, gentleness, and patience,
bearing with one another and forgiving one another,
if one has a grievance against another;
as the Lord has forgiven you, so must you also do.
And over all these put on love,
that is, the bond of perfection.
And let the peace of Christ control your hearts,
the peace into which you were also called in one Body.
And be thankful.
Let the word of Christ dwell in you richly,
as in all wisdom you teach and admonish one another,
singing psalms, hymns, and spiritual songs
with gratitude in your hearts to God.
And whatever you do, in word or in deed,
do everything in the name of the Lord Jesus,
giving thanks to God the Father through him.
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Commentary on Col 3:9b-17
Here we have the rather controversial family hierarchy of the era described by St. Paul. This entire section of the letter is a discourse on harmony within the family of Christ.
"The Christian, who in Baptism has risen with Christ, should not live for himself but for God. This means that every day he needs to put off his old nature and put on the new.
The 'old nature', the 'old man': one who lets himself be led by disorderly passions (cf. Romans 7:8), who lets his body do evil in the service of sin (Colossians 3:5; cf. Romans 6:12ff). With the help of grace the old nature is being more and more broken down, while the new nature is constantly being renewed (cf. 2 Corinthians 6:16)."[1]
It is important to note the instruction given in this reading. Paul describes the Christian rules for relationships; “Put on, as God’s chosen ones, holy and beloved, heartfelt compassion, kindness, humility, gentleness, and patience, bearing with one another and forgiving one another”.
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7.
Beloved:
There is one God.
There is also one mediator between God and men,
the man Christ Jesus,
who gave himself as ransom for all.
This was the testimony at the proper time.
For this I was appointed preacher and Apostle
(I am speaking the truth, I am not lying),
teacher of the Gentiles in faith and truth.
It is my wish, then, that in every place the men should pray,
lifting up holy hands, without anger or argument.
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Commentary on 1 Tm 2:5-8
St. Paul instructs Timothy and his followers on the communal prayers of the Church. He reminds Timothy that there is only one God and only one who stands as both God and man as mediator - Jesus Christ. His intentions make it clear that he came to bring the Gentiles the good news and that there should be unity in Christ.
The final verse is an instruction on the posture of communal prayer “every place the men should pray, lifting up holy hands, without anger or argument.”
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8.
Beloved:
The love of God was revealed to us in this way:
God sent his only Son into the world
so that we might have life through him.
In this is love:
not that we have loved God, but that he loved us
and sent his Son as expiation for our sins.
Beloved, if God so loved us,
we also must love one another.
No one has ever seen God.
Yet, if we love one another, God remains in us,
and his love is brought to perfection in us.
This is how we know that we remain in him and he in us,
that he has given us of his Spirit.
Moreover, we have seen and testify
that the Father sent his Son as savior of the world.
Whoever acknowledges that Jesus is the Son of God,
God remains in him and he in God.
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Commentary on 1 Jn 4:9-15
The Evangelist provides an explanation of the defining character of God, that God is love. This love is revealed by the singular act of offering His Only-Begotten Son as a sacrifice that our sins might be forgiven. In demonstrating this attribute, and ratifying it in the human person of his Son, God provides an example and commandment to those who profess faith in him, that they too must love on another. Just as God is synonymous with love, so must we reflect that same characteristic as being central to our lives. Love becomes the unifying and defining characteristic of the Christian. In this way, we show the world that God lives in us and we are unified in him. To acknowledge Jesus as the Son of God, is to acknowledge God is love.
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869 Responsorial Psalm
1.
R. (see 10c) Lord, gather your scattered people.
Hear the word of the LORD, O nations,
proclaim it on distant isles, and say:
He who scattered Israel, now gathers them together,
he guards them as a shepherd his flock.
R. Lord, gather your scattered people.
The LORD shall ransom Jacob,
he shall redeem him from the hand of his conqueror.
Shouting, they shall mount the heights of Zion,
they shall come streaming to the LORD's blessings:
The grain, the wine, and the oil,
the sheep and the oxen.
R. Lord, gather your scattered people.
Then the virgins shall make merry and dance,
and young men and old as well.
I will turn their mourning into joy,
I will console and gladden them after their sorrows.
R. Lord, gather your scattered people.
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Commentary on Jer 31:10, 11-12abcd, 13
The Prophet Jeremiah foresees the return of the people from exile and the joyful restoration of Jerusalem. The people rejoice as they return to prosperity, lead by the Lord, the faithful shepherd who accomplishes this saving act. As in Isaiah 42:10 and Isaiah 49:1, all nations are called to witness God’s saving hand stretched out to his people.
The song from Jeremiah recalls the Diaspora, the exile of the Hebrews. In these strophes, the prophet sees the salvific work of God who shepherds his people as they return from exile in the “new exodus,” and the reunification of the people. He prophesies their return to the land from which they had been driven, giving praise to God for his mercy.
CCC: Jer 31 1611
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2.
Note: The biblical citation of these verses in the lectionary varies though the text is identical.
R. (1) The Lord is my shepherd; there is nothing I shall want.
The LORD is my shepherd; I shall not want.
In verdant pastures he gives me repose;
Beside restful waters he leads me;
he refreshes my soul.
R. The Lord is my shepherd; there is nothing I shall want.
He guides me in right paths
for his name’s sake.
Even though I walk in the dark valley
I fear no evil; for you are at my side
With your rod and your staff
that give me courage.
R. The Lord is my shepherd; there is nothing I shall want.
You spread the table before me
in the sight of my foes;
You anoint my head with oil;
my cup overflows.
R. The Lord is my shepherd; there is nothing I shall want.
Only goodness and kindness follow me
all the days of my life;
And I shall dwell in the house of the LORD
for years to come.
R. The Lord is my shepherd; there is nothing I shall want.
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Commentary on Ps 23:1-3a, 3b-4, 5, 6
Psalm 23 is one of the most familiar songs in the
entire psalter. “God's loving care for the psalmist is portrayed under the
figures of a shepherd for the flock (Psalm 23:1-4) and a host's
generosity toward a guest (Psalm 23:5-6). The imagery of both sections is drawn from traditions of
the exodus (Isaiah 40:11; 49:10; Jeremiah 31:10).” [2] While the
theme of shepherd is mentioned in the first strophe, the psalm really speaks to
the peace given to those who follow the Lord and place their trust in Him, even
into the “dark valley.”
The
reference in the third strophe above: “'You spread the table before me in
the sight of my foes' occurs in an exodus context in Psalm 78:19. As my enemies watch: my enemies see that I am God's
friend and guest. Oil: a perfumed ointment made from olive oil, used especially
at banquets (Psalm 104:15; Matthew 26:7; Luke 7:37, 46; John 12:2).”[2]
CCC: Ps 23:5 1293
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3.
R. (3c) We are his people: the sheep of his flock.
or:
R. (2b) Come with joy into the presence of the Lord.
Sing joyfully to the LORD, all you lands;
serve the LORD with gladness;
come before him with joyful song.
R. We are his people: the sheep of his flock.
or:
R. Come with joy into the presence of the Lord.
Know that the LORD is God;
he made us, his we are;
his people, the flock he tends.
R. We are his people: the sheep of his flock.
or:
R. Come with joy into the presence of the Lord.
Enter his gates with thanksgiving,
his courts with praise;
Give thanks to him; bless his name.
R. We are his people: the sheep of his flock.
or:
R. Come with joy into the presence of the Lord.
For he is good,
the LORD, whose kindness endures forever,
and his faithfulness, to all generations.
R. We are his people: the sheep of his flock.
or:
R. Come with joy into the presence of the Lord.
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Commentary on Ps 100:1b-2, 3, 4, 5
Psalm 100 is a communal song of thanksgiving in which the psalmist invites the people to come to God with praise and thanksgiving for the wondrous things he has done.. In this selection the psalmist gives thanks for God’s favor and his unending support in all good things. It affirms God’s saving grace given to his sons and daughters through all generations. The song recalls God the creator who is love and fidelity knows no bounds.
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4.
R. (22) The stone rejected by the builders has become the cornerstone.
or:
R. Alleluia.
The stone which the builders rejected
has become the cornerstone.
By the LORD has this been done;
it is wonderful in our eyes.
R. The stone rejected by the builders has become the cornerstone.
or:
R. Alleluia.
O LORD, grant salvation!
O LORD, grant prosperity!
Blessed is he who comes in the name of the LORD;
we bless you from the house of the LORD.
R. The stone rejected by the builders has become the cornerstone.
or:
R. Alleluia.
You are my God, and I give thanks to you;
O my God, I extol you.
R. The stone rejected by the builders has become the cornerstone.
or:
R. Alleluia.
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Commentary on Ps 118:22-23,25-26, 28
Taken as a whole, Psalm 18 is a thanksgiving liturgy. This part of the litany of thanksgiving features the cornerstone image that, in addition to Acts 4:1-12, was also used in the Gospel of St. Mark (Mark 12:10) and the first epistle of St. Peter (1 Peter 2:7) as well as numerous other references. "The stone the builders rejected: a proverb: what is insignificant to human beings has become great through divine election. The “stone” may originally have meant the foundation stone or capstone of the Temple. The New Testament interpreted the verse as referring to the death and resurrection of Christ (Matthew 21:42; Acts 4:11; cf. Isaiah 28:16 and Romans 9:33; 1 Peter 2:7)."[3]
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5.
R. (1) I rejoiced when I heard them say: let us go to the house of the Lord.
or:
R. (see 1) Let us go rejoicing to the house of the Lord.
or:
R. (Isaiah 66:10) Rejoice with Jerusalem, and be glad.
I rejoiced because they said to me,
"We will go up to the house of the LORD."
And now we have set foot
within your gates, O Jerusalem.
R. I rejoiced when I heard them say: let us go to the house of the Lord.
or:
R. Let us go rejoicing to the house of the Lord.
or:
R. Rejoice with Jerusalem, and be glad.
To it the tribes go up,
the tribes of the LORD,
According to the decree for Israel,
to give thanks to the name of the LORD.
In it are set up judgment seats,
seats for the house of David.
R. I rejoiced when I heard them say: let us go to the house of the Lord.
or:
R. Let us go rejoicing to the house of the Lord.
or:
R. Rejoice with Jerusalem, and be glad.
Pray for the peace of Jerusalem!
May those who love you prosper!
May peace be within your walls,
prosperity in your buildings.
R. I rejoiced when I heard them say: let us go to the house of the Lord.
or:
R. Let us go rejoicing to the house of the Lord.
or:
R. Rejoice with Jerusalem, and be glad.
Because of my relatives and friends
I will say, "Peace be within you!"
Because of the house of the LORD, our God,
I will pray for your good.
R. I rejoiced when I heard them say: let us go to the house of the Lord.
or:
R. Let us go rejoicing to the house of the Lord.
or:
R. Rejoice with Jerusalem, and be glad.
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Commentary on Ps 122:1-2,4-5,6-7,8-9
Psalm 122 is a song of thanksgiving centered upon returning to the Temple in Jerusalem (Mosaic Law required such a trip three times). The song rejoices in the visit to the holy place, the seat of King David. The original singers would have been rejoicing at returning to the one temple. For Christians, the new Jerusalem is the one and only house of God in his heavenly kingdom, there the Lord sits in judgment.
The final wishes (v. 5-9) are actually a play on words. The peace being wished is peace to the holy city and because the temple is located within her walls the singer will pray for good things to happen for the city.
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871 Gospel
1.
Jesus said to his disciples:
"If two of you agree on earth
about anything for which they are to pray,
it shall be granted to them by my heavenly Father.
For where two or three are gathered together in my name,
there I am in the midst of them."
Then Peter approaching asked him,
"Lord, if my brother sins against me,
how often must I forgive him?
As many as seven times?"
Jesus answered, "I say to you,
not seven times but seventy-seven times."
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Commentary on Mt 18:19-22
This discourse from St. Matthew has been dealing with how the Christian community was to behave toward its members. The first part of this selection reminds the disciples that God is with them, even if only a few ("two or three") call upon the Lord in prayer, they shall be heard.
In the second part of the reading, St. Peter broaches the issue of forgiveness; asking Jesus how often must forgiveness be shown. Using Hebrew numerology to enhance the drama of the dialogue, Peter asks "As many as seven times?" Seven, the perfect of complete number meaning; must we forgive completely? Jesus response reflects that perfect forgiveness must be offered, a level of forgiveness he later displays himself as he forgives from the cross.
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2.
John said to Jesus:
"Master, we saw someone casting out demons in your name
and we tried to prevent him
because he does not follow in our company."
Jesus said to him,
"Do not prevent him, for whoever is not against you is for you.'
When the days for his being taken up were fulfilled,
he resolutely determined to journey to Jerusalem,
and he sent messengers ahead of him.
On the way they entered a Samaritan village
to prepare for his reception there,
but they would not welcome him
because the destination of his journey was Jerusalem.
When the disciples James and John saw this they asked,
"Lord, do you want us to call down fire from heaven
to consume them?"
Jesus turned and rebuked them,
and they journeyed to another village.
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Commentary on Lk 9:49-56
This passage from St. Luke’s Gospel, set shortly after the Transfiguration event, begins the narrative of Jesus’ final journey to Jerusalem. The announcement - “When the days for Jesus’ being taken up were fulfilled” provides language almost identical to describing Elijah’s assumption in 2 Kings 2:9-11.
As they travel word comes that the name of Jesus is being used to cast out demons by others, not part of Jesus' immediate disciples. The twelve are upset by this, but Jesus reminds them of the justice of their common cause. Clear reference to the later universal call to all peoples to participate in the ministry of Christ.
They travel through a Samarian rejoin in which Jesus was not welcome because of his Jewish identity (see also John 4:9). His rejection by the Samaritans is a forerunner to the rejection he will receive when he reaches his destination. James and John (the “Sons of Thunder”) want to destroy the place but again Jesus, prefiguring the persecution he will face in Jerusalem does not dispute his rejection.
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3.
Jesus said:
"I am the good shepherd.
A good shepherd lays down his life for the sheep.
A hired man, who is not a shepherd
and whose sheep are not his own,
sees a wolf coming and leaves the sheep and runs away,
and the wolf catches and scatters them.
This is because he works for pay and has no concern for the sheep.
I am the good shepherd,
and I know mine and mine know me,
just as the Father knows me and I know the Father;
and I will lay down my life for the sheep.
I have other sheep that do not belong to this fold.
These also I must lead, and they will hear my voice,
and there will be one flock, one shepherd."
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Commentary on Jn 10:11-16
We come to the climax of Jesus' debates with the Jewish leadership. He is in the temple precincts now. He came there at a time when many of those from all over the region would be there, the Feast of Hanukkah. Here he contrasts himself (the Good Shepherd) with false shepherds (see Ezekiel 34:1-16), presumably the Pharisees who fail to recognize him. Using the analogy of the sheepfold, he reminds the listener that all manner of people may enter a sheepfold. Those “false shepherds” scatter the sheep and they fall to utter ruin. But only the rightful owner will be recognized by the sheep and bring safety (salvation). The passage concludes with the universal statement of unity: “…there will be one flock, one shepherd."
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4.
Many of the Jews who had come to Mary
and seen what Jesus had done began to believe in him.
But some of them went to the Pharisees
and told them what Jesus had done.
So the chief priests and the Pharisees
convened the Sanhedrin and said,
"What are we going to do?
This man is performing many signs.
If we leave him alone, all will believe in him,
and the Romans will come
and take away both our land and our nation."
But one of them, Caiaphas,
who was high priest that year, said to them,
"You know nothing,
nor do you consider that it is better for you
that one man should die instead of the people,
so that the whole nation may not perish."
He did not say this on his own,
but since he was high priest for that year,
he prophesied that Jesus was going to die for the nation,
and not only for the nation,
but also to gather into one the dispersed children of God.
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Commentary on Jn 11:45-52
In the first section of this Gospel reading we can see the dilemma facing the Sanhedrin. The Messiah the God has sent is not the “Royal Messiah” coming to destroy the Roman domination but a humble servant. If the people of Israel follow him, Rome will wipe Israel from the map.
Caiaphas is introduced as the architect of the ultimate plot to kill Jesus. He unwittingly predicts that Jesus will die to save the whole nation, unwittingly because he does not understand that Jesus is God’s Son, only that he is a political threat. It is ironic that, in making this suggestion Caiaphas has prophetically identified Jesus as the Christ who offers God's salvation to all peoples of all nations.
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5.
Before the feast of Passover, Jesus knew that his hour had come
to pass from this world to the Father.
He loved his own in the world and he loved them to the end.
The devil had already induced Judas, son of Simon the Iscariot, to hand him over.
So, during supper,
fully aware that the Father had put everything into his power
and that he had come from God and was returning to God,
he rose from supper and took off his outer garments.
He took a towel and tied it around his waist.
Then he poured water into a basin
and began to wash the disciples’ feet
and dry them with the towel around his waist.
He came to Simon Peter, who said to him,
"Master, are you going to wash my feet?"
Jesus answered and said to him,
"What I am doing, you do not understand now,
but you will understand later."
Peter said to him, "You will never wash my feet."
Jesus answered him,
"Unless I wash you, you will have no inheritance with me."
Simon Peter said to him,
"Master, then not only my feet, but my hands and head as well."
Jesus said to him,
"Whoever has bathed has no need except to have his feet washed,
for he is clean all over;
so you are clean, but not all."
For he knew who would betray him;
for this reason, he said, "Not all of you are clean."
So when he had washed their feet
and put his garments back on and reclined at table again,
he said to them, "Do you realize what I have done for you?
You call me 'teacher' and 'master,' and rightly so, for indeed I am.
If I, therefore, the master and teacher, have washed your feet,
you ought to wash one another's feet.
I have given you a model to follow,
so that as I have done for you, you should also do."
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Commentary on Jn 13:1-15
We find in St. John’s Gospel the Lord’s great act of humility as he washes the feet of his disciples, something that would not even have been done by a slave. The very act itself has an air of finality about it as St. John says “Jesus knew that his hour had come to pass from this world to the Father “ In another sense it also carries with it the image of Baptism as well as the humiliating death the Lord was about to suffer.
While other parts of sacred scripture enjoin the faithful to be humble in service to one another, this action by Jesus most graphically illustrates the ideal. St. Peter, no doubt, expresses the discomfort and sense of embarrassment felt by his brother disciples as he objects to the Lord so debasing himself before them – his students. The Lord explains his lesson verbally in response to St. Peter’s objections and in doing so sets the tone for all future discipleship “I have given you a model to follow, so that as I have done for you, you should also do."
CCC: Jn 13:1-17 1337; Jn 13:1 557, 609, 616, 622, 730, 1085, 1380, 1524, 1823, 2843; Jn 13:3 423; Jn 13:12-16 1694; Jn 13:12-15 1269; Jn 13:13 447; Jn 13:15 520
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6.
Jesus raised his eyes to heaven and said,
“Father, the hour has come.
Give glory to your son, so that your son may glorify you,
just as you gave him authority over all people,
so that your son may give eternal life to all you gave him.
Now this is eternal life,
that they should know you, the only true God,
and the one whom you sent, Jesus Christ.
I glorified you on earth
by accomplishing the work that you gave me to do.
Now glorify me, Father, with you,
with the glory that I had with you before the world began.
“I revealed your name to those whom you gave me out of the world.
They belonged to you, and you gave them to me,
and they have kept your word.
Now they know that everything you gave me is from you,
because the words you gave to me I have given to them,
and they accepted them and truly understood that I came from you,
and they have believed that you sent me.
I pray for them.
I do not pray for the world but for the ones you have given me,
because they are yours, and everything of mine is yours
and everything of yours is mine,
and I have been glorified in them.
And now I will no longer be in the world,
but they are in the world, while I am coming to you.
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Commentary on Jn 17:1-11a
This passage is a continuation of the “High Priestly Prayer” started earlier in St. John’s Gospel (John 17:1-11a). This part of the prayer begins with a plea for unity between the Father and the disciples (note the reference here to Judas Iscariot as the “son of destruction"). Still speaking directly to God, Jesus again says he is going to the Father, and that the disciples should share his joy at this prospect. He then asks the Father to keep them safe from the poison of sin (similar here to the petition in the Lord’s Prayer) and to consecrate them in truth (defining truth as the Word). In this instance“…but that you keep them from the Evil One,” it appears to refer specifically to the devil as opposed to some generic evil.
Clear reference is given here about how the world will receive these friends he sends into the world (“I gave them your word, and the world hated them”). This is why he asks at the outset: "Holy Father, keep them in your name that you have given me, so that they may be one just as we are one.”
CCC: Jn 17 2604, 2746, 2758; Jn 17:1 730, 1085, 2750; Jn 17:2 2750; Jn 17:3 217, 684, 1721, 1996, 2751, Sans; Jn 17:4 1069, 2750; Jn 17:5 2750; Jn 17:6-10 2751; Jn 17:6 589, 2750, 2750, 2812; Jn 17:7 2765; Jn 17:8 2812; Jn 17:9 2750; Jn 17:10 2750; Jn 17:11 2747, 2749, 2750, 2750, 2815, 2849
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7.
Jesus raised his eyes to heaven and prayed, saying:
"Holy Father, keep them in your name that you have given me,
so that they may be one just as we are one.
When I was with them I protected them in your name that you gave me,
and I guarded them,
and none of them was lost except the son of destruction,
in order that the Scripture might be fulfilled.
But now I am coming to you.
I speak this in the world
so that they may share my joy completely.
I gave them your word,
and the world hated them,
because they do not belong to the world
any more than I belong to the world.
I do not ask that you take them out of the world
but that you keep them from the Evil One.
They do not belong to the world
any more than I belong to the world.
Consecrate them in the truth.
Your word is truth.
As you sent me into the world,
so I sent them into the world.
And I consecrate myself for them,
so that they also may be consecrated in truth."
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Commentary on Jn 17:11 b-19
This passage is a continuation of the “High Priestly Prayer” started earlier in St. John’s Gospel John 17:1-11a. This part of the prayer begins with a plea for unity between the Father and disciples (note the reference here to Judas Iscariot as the “son of destruction"). Still speaking directly to God, Jesus again says he is going to the Father and that the disciples should share his joy at prospect. He then asks the father to keep them safe from the poison of sin (similar here to the petition in the Lord’s Prayer) and to consecrate them in truth (defining truth as the Word). “…but that you keep them from the Evil One” in this instance appears to refer specifically to the devil as opposed to some generic evil.
This passage closes as Jesus refers to how the world will receive these friends he sends into the world (“I gave them your word, and the world hated them”). This is why he asks at the outset: "Holy Father, keep them in your name that you have given me, so that they may be one just as we are one.” He claims the faithful for the kingdom of heaven.
CCC: Jn 17:11 2747, 2749, 2750, 2750, 2815, 2849; Jn 17:12 2750, 2750; Jn 17:13 2747, 2749; Jn 17:15 2750, 2850; Jn 17:17-20 2821; Jn 17:17-19 2812; Jn 17:17 2466; Jn 17:18 858; Jn 17:19 611, 2747, 2749, 2812
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8.
Jesus raised his eyes to heaven and said:
"Holy Father, I pray not only for these,
but also for those who will believe in me through their word,
so that they may all be one,
as you, Father, are in me and I in you,
that they also may be in us,
that the world may believe that you sent me.
And I have given them the glory you gave me,
so that they may be one, as we are one,
I in them and you in me,
that they may be brought to perfection as one,
that the world may know that you sent me,
and that you loved them even as you loved me.
Father, they are your gift to me.
I wish that where I am they also may be with me,
that they may see my glory that you gave me,
because you loved me before the foundation of the world.
Righteous Father, the world also does not know you,
but I know you, and they know that you sent me.
I made known to them your name and I will make it known,
that the love with which you loved me
may be in them and I in them."
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Commentary on Jn 17:20-26
Here is the final part of the “High Priestly Prayer” from the Lord’s final discourse. In this selection we are linked with the disciples as Jesus prays: “also for those who will believe in me through their word”. Again the theme of unity between the Father, and the Son, and his followers is emphasized and brought to a conclusion with “that the love with which you loved me may be in them and I in them.”
CCC: Jn 17 2604, 2746, 2758; Jn 17:21-23 260, 877; Jn 17:21 820; Jn 17:22 690; Jn 17:23-26 2750; Jn 17:24 2749, 2750, 2750; Jn 17:25 2751; Jn 17:26 589, 729, 2750
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[1] The Navarre Bible: “Letters of St. Paul”, Scepter Publishers, Princeton, NJ, © 2003, p. 483
[2] See NAB footnote on Psalm 23
[3] See NAB footnote for Psalm 118:22
[4] Letters of St. Paul , The Navarre Bible, Four Courts Press, 2003, p 391
[4] Letters of St. Paul , The Navarre Bible, Four Courts Press, 2003, p 391
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