I. For the Holy Church
11. For the Evangelization of Peoples
872 Reading from the Old Testament
1.
This is what Isaiah, son of Amoz,
saw concerning Judah and Jerusalem.
In days to come,
the mountain of the Lord’s house
shall be established as the highest mountain
and raised above the hills.
All nations shall stream toward it;
many peoples shall come and say:
“Come, let us climb the Lord’s mountain,
to the house of the God of Jacob,
that he may instruct us in his ways,
and we may walk in his paths.”
For from Zion shall go forth instruction,
and the word of the Lord from Jerusalem.
He shall judge between the nations,
and impose terms on many peoples.
They shall beat their swords into plowshares
and their spears into pruning hooks;
one nation shall not raise the sword against another,
nor shall they train for war again.
O house of Jacob, come,
let us walk in the light of the Lord!
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Commentary on Is 2:1-5
This selection presents Isaiah’s vision of a time of unity, the great messianic destiny. He sees a time when all peoples will recognize God as the one true God and flock to his call. (Isaiah uses the “highest mountain” metaphor in the Hebrew context. High places were places closest to God. Mountain tops frequently where places were altars were built. “Highest” would then be above all others.) The “highest mountain” meaning that all other beliefs become subservient to the One God. He sees the unity of all the nations under one God and one Messiah.
The prophet sees the Law of the Lord governing all peoples, and a time of great peace as a result of the universal unity of people in faithfulness to God. “O house of Jacob, come, let us walk in the light of the Lord!” Isaiah implores the faithful of the house of Jacob (the Israelites) to fulfill his vision quickly.
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2.
Thus says the Lord:
Observe what is right, do what is just;
for my salvation is about to come,
my justice, about to be revealed.
The foreigners who join themselves to the Lord,
ministering to him,
loving the name of the Lord,
and becoming his servants—
all who keep the sabbath free from profanation
and hold to my covenant,
them I will bring to my holy mountain
and make joyful in my house of prayer;
their burnt offerings and sacrifices
will be acceptable on my altar,
for my house shall be called
a house of prayer for all peoples.
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Commentary on Is 56:1, 6-7
This passage is part of what scholars call the “Post-Exilic Torah,” or the law after the return. In this selection we see that foreigners (those living outside Palestine) are offered membership in the faith community. The other important element is that the temple is given the name “a house of prayer.” This passage was quoted by Jesus as he drove the money changers from the temple (see Mark 11:17 and Matthew 21:13).
"The scene defines the legacy to which this generation of YHWH’s servants fall heir. It is provided for them without cost by their gracious God. It consists of a permanent contract with the same provisions given to David in the previous age. It provides for political stability, order, and justice. It provides for economic prosperity for the people. It makes possible worship, witness, and service of YHWH in Zion, his city, and in Palestine, his land." [9]
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3.
Rise up in splendor, Jerusalem! Your light has come,
the glory of the Lord shines upon you.
See, darkness covers the earth,
and thick clouds cover the peoples;
but upon you the LORD shines,
and over you appears his glory.
Nations shall walk by your light,
and kings by your shining radiance.
Raise your eyes and look about;
they all gather and come to you:
your sons come from afar,
and your daughters in the arms of their nurses.
Then you shall be radiant at what you see,
your heart shall throb and overflow,
for the riches of the sea shall be emptied out before you,
the wealth of nations shall be brought to you.
Caravans of camels shall fill you,
dromedaries from Midian and Ephah;
all from Sheba shall come
bearing gold and frankincense,
and proclaiming the praises of the LORD.
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Commentary on Is 60:1-6
The Church sees, in the images of Isaiah’s prophecy, symbols of her universality in this section of a hymn envisioning a completely restored and radiant Jerusalem. We hear echoes of Isaiah’s prophetic vision of the coming of Christ and what that means (“See, darkness covers the earth, and thick clouds cover the peoples; but upon you the Lord shines, and over you appears his glory.”) Verses 5 and 6 give clear reference to the arrival of the magi as the prophet envisions the gifts of gold and frankincense being brought from the East in praise of the Lord.
"Today, the wise man finds lying in a manger the One he had searched for as a brilliant light shining among the stars. Today, the wise man sees wrapped in swaddling clothes the One he long sought to find, unveiled, in the heavens. Today, to his great surprise, the wise man discerns in what he studies: heaven on earth, earth in the heavens, man in God, and God in man; what the whole universe could not contain inhabits the body of a child. And seeing all this, he believes and doubts no more; and he announces it to all, using his mystical powers: incense for God, gold for the King, and myrrh for the One who will die. Today, the Gentile who was once last is first, because the faith of the wise man sanctifies the belief of all the peoples" (St Peter Chrysologus, "Sermones", 160). [6]
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4.
When God saw by their actions how they turned from their evil way,
he repented of the evil that he had threatened to do to them;
he did not carry it out.
But this was greatly displeasing to Jonah, and he became angry.
“I beseech you, LORD,” he prayed,
“Is not this what I said while I was still in my own country?
This is why I fled at first to Tarshish.
I knew that you are a gracious and merciful God,
slow to anger, rich in clemency, loathe to punish.
And now, LORD, please take my life from me;
for it is better for me to die than to live.”
But the LORD asked, “Have you reason to be angry?”
Jonah then left the city for a place to the east of it,
where he built himself a hut and waited under it in the shade,
to see what would happen to the city.
And when the LORD God provided a gourd plant
that grew up over Jonah’s head,
giving shade that relieved him of any discomfort,
Jonah was very happy over the plant.
But the next morning at dawn
God sent a worm that attacked the plant,
so that it withered.
And when the sun arose, God sent a burning east wind;
and the sun beat upon Jonah’s head till he became faint.
Then Jonah asked for death, saying,
“I would be better off dead than alive.”
But God said to Jonah,
“Have you reason to be angry over the plant?”
“I have reason to be angry,” Jonah answered, “angry enough to die.”
Then the LORD said,
“You are concerned over the plant which cost you no labor
and which you did not raise;
it came up in one night and in one night it perished.
And should I not be concerned over Nineveh, the great city,
in which there are more than a hundred and twenty thousand persons
who cannot distinguish their right hand from their left,
not to mention the many cattle?”
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Commentary on Jon 3:10-4:11
Jonah becomes angry with God for accepting the repentance of Nineveh. Because Nineveh is a traditional enemy of the Jewish people, he calls on God to destroy the city and then moves outside to watch the result. As an analogy, the Lord causes a gourd plant to grow (Castor-oil plant in the Jerusalem Bible) next to where Jonah waits. Jonah was “delighted” with the plant but the Lord took it away causing a worm to attack it, killing it. Jonah’s response was predictably emotional – anger with God – again.
The context for this analogy is complex. “The plant is, in the first place an additional proof of God’s mercy; it makes Jonah comfortable and soothes his anger (v.6). But then the episode of the plant becomes a kind of parable. If Jonah pities the plant which relieves his discomfort (v. 10), why should God not take pity on those Ninevites? One would think (as Jonah did) that enough was enough; a show of penance cannot disguise the fact that Nineveh has always been a wicked city (cf. 1:2). And it is at this point that the Lord gives further justification for his desire to forgive. The fact of the matter is that the Ninevites did evil because they knew no better (they did not know their right hand from their left: cf. Eccles 10:2).”[1]
This exchange was meant to bring home the point of the entire episode; God is faithful to his promise and as Jonah said “I knew that you are a gracious and merciful God, slow to anger, rich in clemency, loathe to punish.”
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5.
Thus says the Lord of hosts:
There shall yet come peoples,
the inhabitants of many cities;
and the inhabitants of one city shall approach those of another,
and say, “Come! let us go to implore the favor of the Lord”;
and, “I too will go to seek the Lord.”
Many peoples and strong nations shall come
to seek the Lord of hosts in Jerusalem
and to implore the favor of the Lord.
Thus says the Lord of hosts:
In those days ten men of every nationality,
speaking different tongues, shall take hold,
yes, take hold of every Jew by the edge of his garment and say,
“Let us go with you, for we have heard that God is with you.”
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Commentary on Zec 8:20-23
The Prophet Zechariah continues to exhort the Jews of the Diaspora to return to Israel and be faithful to their Lord and God. He predicts that others of every nation shall see the devotion and the salvation God has shown to his people and wish to worship him as well. We, as Christians, see this plan fulfilled in Christ, whose invitation has spread through his Apostles throughout the world.
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873 Reading From the New Testament
1.
Jesus showed the Apostles that he was alive
by many proofs after he had suffered,
appearing to them during forty days
and speaking about the kingdom of God.
While meeting with them,
he enjoined them not to depart from Jerusalem,
but to wait for “the promise of the Father
about which you have heard me speak;
for John baptized with water,
but in a few days you will be baptized with the Holy Spirit.”
When they had gathered together they asked him,
“Lord, are you at this time going to restore the kingdom to Israel?”
He answered them, “It is not for you to know the times or seasons
that the Father has established by his own authority.
But you will receive power when the Holy Spirit comes upon you,
and you will be my witnesses in Jerusalem,
throughout Judea and Samaria,
and to the ends of the earth.”
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Commentary on Acts 1:3-8
Immediately following the introductory comments of St. Luke, he begins the Acts of the Apostles he connects the events that have just taken place in his first volume- The Gospel of Luke, with what will follow. The Acts of the Apostles has been called "the Gospel of the Holy Spirit" and in these opening comments we hear the first of the references to it as the Lord informs the Apostles that shortly they will be anointed by the Holy Spirit.
For their part, the Apostles, through their question, show they are still thinking in earthly terms. They ask if the Messiah will restore Israel to her Davidic glory. The Lord then responds telling them that they will have another mission, one which begins once the Holy Spirit has been imparted. Using the interval of days, Luke links the resurrection, Christ’s glorification, and his ascension with the appearance of the Holy Spirit – the Pascal Mystery. Christ’s departure marks the end of his direct involvement with the Apostles, except for his appearance to Paul on the road to Damascus.
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2.
Those who had been scattered by the persecution
that arose because of Stephen
went as far as Phoenicia, Cyprus, and Antioch,
preaching the word to no one but Jews.
There were some Cypriots and Cyrenians among them, however,
who came to Antioch and began to speak to the Greeks as well,
proclaiming the Lord Jesus.
The hand of the Lord was with them
and a great number who believed turned to the Lord.
The news about them reached the ears of the Church in Jerusalem,
and they sent Barnabas to go to Antioch.
When he arrived and saw the grace of God,
he rejoiced and encouraged them all
to remain faithful to the Lord in firmness of heart,
for he was a good man, filled with the Holy Spirit and faith.
And a large number of people was added to the Lord.
Then he went to Tarsus to look for Saul,
and when he had found him he brought him to Antioch.
For a whole year they met with the Church
and taught a large number of people,
and it was in Antioch that the disciples
were first called Christians.
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Commentary on Acts 11:19-26
The story in Acts refers back to Acts 8:1-4, the flight of the Christian faithful from Jerusalem following the death of St. Stephen. It is significant in the life of the Church for a few reasons. First, as a consequence of bringing a large number of non-Jews to believe in Christ by the Gentile converts, and because they had no historical connection to Judaism, the non-Jewish converts identified themselves for the first time as Christians – separate from the Judaism. We note the action of the Holy Spirit is credited with this successful evangelization (as did St. John Chrysostom in his Homily on Acts 25 where he said: “Notice, that it is grace which does everything. And also reflect on the fact that this work is begun by unknown workers and only when it begins to prosper do the apostles send Barnabas.”).[4] This new vitality attracted not only Barnabas but Saul as well.
The second reason this event is so important is that it tells us Christianity has traveled to Antioch, the third city in the Roman Empire with a population of over a half million (behind Rome and Alexandria). The spread of the Gospel is tremendously accelerated from this point.
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3.
Paul and Barnabas spoke out boldly and said,
"It was necessary that the word of God be spoken to you first,
but since you reject it
and condemn yourselves as unworthy of eternal life,
we now turn to the Gentiles.
For so the Lord has commanded us,
I have made you a light to the Gentiles,
that you may be an instrument of salvation
to the ends of the earth. "
The Gentiles were delighted when they heard this
and glorified the word of the Lord.
All who were destined for eternal life came to believe,
and the word of the Lord continued to spread
through the whole region.
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Commentary on Acts 13:46-49
This excerpt from St. Paul’s first missionary journey finds he and Barnabas in Antioch. They have attempted to present the Gospel to the Jews but are rejected. We note that Luke acknowledges that this word came first to the Hebrews, but since they have rejected it, the Gentiles inherit the salvation they were offered. The Gospel now is presented to the Gentiles who receive it with enthusiasm.
CCC: Acts 13:48 2640
CCC: Acts 13:48 2640
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4.
Brothers and sisters:
If you confess with your mouth that Jesus is Lord
and believe in your heart that God raised him from the dead,
you will be saved.
For one believes with the heart and so is justified,
and one confesses with the mouth and so is saved.
The Scripture says,
No one who believes in him will be put to shame.
There is no distinction between Jew and Greek;
the same Lord is Lord of all,
enriching all who call upon him.
For everyone who calls on the name of the Lord will be saved.
But how can they call on him in whom they have not believed?
And how can they believe in him of whom they have not heard?
And how can they hear without someone to preach?
And how can people preach unless they are sent?
As it is written,
How beautiful are the feet of those who bring the good news!
But not everyone has heeded the good news;
for Isaiah says, Lord, who has believed what was heard from us?
Thus faith comes from what is heard,
and what is heard comes through the word of Christ.
But I ask, did they not hear?
Certainly they did; for
Their voice has gone forth to all the earth,
and their words to the ends of the world.
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Commentary on Rom 10:9-18
As part of his dialogue regarding why the Jews had failed in their mission, St. Paul calls upon the Roman Christians to profess their belief that Jesus is the Son of God, divine in his own person. The Jewish converts could not say the name of God but referred instead to Yahweh as “Lord”. By asking the Christians to “…confess with your mouth that Jesus is Lord“, they professed their belief in his divinity and what flowed from that profession was justification (to be made just as if one had not sinned). In justification is salvation since the physical act of confessing with the lips must come from an interior faith from the heart.
The Evangelist continues his call to faith explaining that this path to salvation is open to all peoples (“There is no distinction between Jew and Greek.). This invitation does not have any prerequisites (i.e. one does not have to have come to belief through Judaism) to be unified in Christ paraphrasing Isaiah 28:16.
In the next section (v. 14-21) St. Paul poses questions as to why the Jewish people forfeited their status as favorites in the eyes of God. Perhaps there were reasons which he rhetorically proposes and then rejects; did they not hear; did they not understand? To the question; have they not heard? St. Paul responds quoting Psalm 19:5, which concludes this passage.
CCC: Rom 10:9 343, 186, 449; Rom 10:12-13 2739; Rom 10:13 2666; Rom 10:14-15 875; Rom 10:17 875
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5.
Brothers and sisters:
You have heard of the stewardship of God’s grace
that was given to me for your benefit,
namely, that the mystery was made known to me by revelation,
as I have written briefly earlier.
When you read this
you can understand my insight into the mystery of Christ,
which was not made known to human beings in other generations
as it has now been revealed
to his holy Apostles and prophets by the Spirit,
that the Gentiles are coheirs, members of the same Body,
and copartners in the promise in Christ Jesus through the Gospel.
Of this I became a minister by the gift of God’s grace
that was granted me in accord with the exercise of his power.
To me, the very least of all the holy ones, this grace was given,
to preach to the Gentiles the inscrutable riches of Christ,
and to bring to light for all what is the plan of the mystery
hidden from ages past in God who created all things,
so that the manifold wisdom of God
might now be made known through the Church
to the principalities and authorities in the heavens.
This was according to the eternal purpose
that he accomplished in Christ Jesus our Lord,
in whom we have boldness of speech
and confidence of access through faith in him.
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Commentary on Eph 3:2b-12
St. Paul’s dialogue on the unity of all the faithful in Christ is continued in this passage. He begins this section with a brief reference to his own specific mission, to bring the Gospel of Christ specifically to the Gentile community (see Galatians 1:6ff, Acts 15:2ff based upon the decisions made at the Council of Jerusalem). The apostle pronounces Gentiles as coheirs to the salvation offered by God in Jesus and uses the analogy of the “body” to signify the degree to which all are united. He concludes this passage with a summary of the grace and richness offered in proclaiming Christ to the world using himself as example.
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6.
Beloved:
First of all, I ask that supplications, prayers,
petitions, and thanksgivings be offered for everyone,
for kings and for all in authority,
that we may lead a quiet and tranquil life
in all devotion and dignity.
This is good and pleasing to God our savior,
who wills everyone to be saved
and to come to knowledge of the truth.
For 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 2:1-8
St. Paul instructs Timothy and his followers on the communal prayers of the Church. He tells Timothy that everyone is to be prayed for, from the king to the servants. 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.” "St Augustine uses this text to explain the various parts of the Mass: 'We take as 'supplications' those prayers which are said in celebrating the Mysteries before beginning to bless (the bread and wine) that lie on the table of the Lord. We understand 'prayers' as meaning those prayers that are said when (the offering) is blessed, consecrated and broken for distribution, and almost the whole Church closes this prayer with the Lord's prayer[...]. 'Intercessions' are made when the blessing is being laid on the people [...]. When this rite is completed and all have received this great Sacrament, the whole ceremony is brought to an end by 'thanksgiving' -- which is also the word which concludes this passage of the Apostle's' ("Letter 149", 2, 16)."[5]
CCC: 1 Tm 2:1-2 1349, 1900; 1 Tm 2:1 2636; 1 Tm 2:2 2240; 1 Tm 2:3-4 2822, Sans;; 1 Tm 2:4 74, 851, 1058, 1256, 1261, 1821; 1 Tm 2:5-8 2634; 1 Tm 2:5 618, 1544, 2574
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874 Responsorial Psalm
1.
R. (5a) Their message goes out through all the earth.
The heavens declare the glory of God,
and the firmament proclaims his handiwork.
Day pours out the word to day,
and night to night imparts knowledge.
R. Their message goes out through all the earth.
Not a word nor a discourse
whose voice is not heard;
Through all the earth their voice resounds,
and to the ends of the world, their message.
R. Their message goes out through all the earth.
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Commentary on Ps 19:2-3, 4-5
Psalm 19 is a hymn of praise. In these opening strophes, the psalmist rejoices in God’s visible hand, revealed in all creation. It is the first of two themes expressed in the psalm (the other is in praise of the Law). While no word of God announces his presence, his glory is revealed in the creation of all things.
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2.
R. (4) O God, let all the nations praise you!
or:
R. (3) Let all the nations know your saving power.
May God have pity on us and bless us;
may he let his face shine upon us.
So may your way be known upon earth;
among all nations, your salvation.
R. O God, let all the nations praise you!
or:
R. Let all the nations know your saving power.
May the nations be glad and exult
because you rule the peoples in equity;
the nations on the earth you guide.
R. O God, let all the nations praise you!
or:
R. Let all the nations know your saving power.
The earth has yielded its fruits;
God, our God, has blessed us.
May God bless us,
and may all the ends of the earth fear him!
R. O God, let all the nations praise you!
or:
R. Let all the nations know your saving power.
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Commentary on Ps 67:2-3, 5, 7-8
This psalm is a song of thanksgiving. These strophes request a blessing, that through the Lord’s graciousness the nation might be an example of faith others will follow. Psalm 67 recalls the gift of creation in its thankfulness for the harvest, the fruits of God’s bounty. The land given to the people was a divine gift that provided sustenance and home.
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3.
R. (3) Proclaim God's marvelous deeds to all the nations.
or:
R. (see Matthew 28:19) Go out to the world and teach all nations, alleluia.
Sing to the LORD a new song;
sing to the LORD, all you lands.
Sing to the LORD; bless his name.
R. Proclaim God's marvelous deeds to all the nations.
or:
R. Go out to the world and teach all nations, alleluia.
Announce his salvation, day after day.
Tell his glory among the nations;
Among all peoples, his wondrous deeds.
R. Proclaim God's marvelous deeds to all the nations.
or:
R. Go out to the world and teach all nations, alleluia.
Give to the LORD, you families of nations,
give to the LORD glory and praise;
give to the LORD the glory due his name!
R. Proclaim God's marvelous deeds to all the nations.
or:
R. Go out to the world and teach all nations, alleluia.
Worship the LORD in holy attire.
Tremble before him, all the earth;
say among the nations: The LORD is king.
R. Proclaim God's marvelous deeds to all the nations.
or:
R. Go out to the world and teach all nations, alleluia.
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Commentary on Ps 96:1-2a, 2b-3, 7-8a, 9-10a
“Announce his salvation, day after day.” This song of praise to the Lord invites all humanity to participate in God’s salvation. “This psalm has numerous verbal and thematic contacts with Isaiah Chapters 40-55, as does Psalm 98. Another version of the psalm is 1 Chronicles 16:23-33.”[2]
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4.
R. (see 2b) The Lord has revealed to the nations his saving power.
or:
R. (3cd) All the ends of the earth have seen the saving power of God.
Sing to the LORD a new song,
for he has done wondrous deeds;
His right hand has won victory for him,
his holy arm.
R. The Lord has revealed to the nations his saving power.
or:
R. All the ends of the earth have seen the saving power of God.
The LORD has made his salvation known:
in the sight of the nations he has revealed his justice.
He has remembered his kindness and his faithfulness
toward the house of Israel.
R. The Lord has revealed to the nations his saving power.
or:
R. All the ends of the earth have seen the saving power of God.
All the ends of the earth have seen
the salvation by our God.
Sing joyfully to the LORD, all you lands;
break into song; sing praise.
R. The Lord has revealed to the nations his saving power.
or:
R. All the ends of the earth have seen the saving power of God.
Sing praise to the LORD with the harp,
with the harp and melodious song.
With trumpets and the sound of the horn
sing joyfully before the King, the LORD.
R. The Lord has revealed to the nations his saving power.
or:
R. All the ends of the earth have seen the saving power of God.
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Commentary on Ps 98:1, 2-3ab, 3cd-4, 5-6
The psalm is a song of praise to God for his saving work (very much like Psalm 96 in form and structure). Scholars contend that it is much like a warrior’s victory song, where Yahweh is the great warrior-king winning salvation for his chosen people. [8] From our perspective, knowing that he sent us His Son for our salvation, we see clearly the reference to Jesus as God’s saving hand is extended.
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5.
R. (Mark 16:15) Go out to all the world and tell the Good News.
Praise the LORD, all you nations;
glorify him, all you peoples!
R. Go out to all the world and tell the Good News.
For steadfast is his kindness toward us,
and the fidelity of the LORD endures forever.
R. Go out to all the world and tell the Good News.
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Commentary on Ps 117:lbc, 2
“This shortest of hymns calls on the nations to acknowledge God's supremacy. The supremacy of Israel's God has been demonstrated to them by the people's secure existence, which is owed entirely to God's gracious fidelity.”[3] Using a refrain from St. Mark’s Gospel, the psalm is one of praise for the Good News of God’s salvation.
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876 Gospel
1.
The Eleven disciples went to Galilee,
to the mountain to which Jesus had ordered them.
When they saw him, they worshiped, but they doubted.
Then Jesus approached and said to them,
"All power in heaven and on earth has been given to me.
Go, therefore, and make disciples of all nations,
baptizing them in the name of the Father,
and of the Son, and of the Holy Spirit,
teaching them to observe all that I have commanded you.
And behold, I am with yon always, until the end of the age."
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Commentary on Mt 28:16-20
This passage from the Gospel of St. Matthew presents “The Commissioning” monolog that concludes this Gospel. The doubting disciples are reassured that all the Lord had predicted, and all the prophets had foretold, had come to pass, and the Lord had now assumed his place with the Father.
“This moment of encounter on the mountain is fraught with tense solemnity that cuts deep into the flesh of the apostles’ faith. Yes, they have responded to the summons that both the angel and Jesus himself sent them through the women. And yes, despite their misgivings, they have faithfully come to the precise place of their appointment with Jesus on this mountain. Nevertheless, it is all too evident that the apostles are not as unequivocally filled with joy as the two Marys were. The text tellingly makes no mention of the rejoicing by the disciples in its description of their reaction on encountering their risen Lord. Instead we read: ‘When they saw him they worshiped him; but some doubted.’ There are different ways of interpreting this mixed response. I, for my part, read it as signifying a total shift of theological focus on the part of the evangelist as he portrays the meeting that is the climax of his whole Gospel.” [7]
The Lord then sends them out to continue his earthly mission. His command to them is an important one: “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you.” In this statement, we receive the proper “form” and institution of the Sacrament of Baptism and the command to bring all nations to follow the Lord. The critically important emphasis here is: "make disciples," which goes beyond the sacramental act of baptism, the imparting of the Holy Spirit, to converting the hearts of those so washed. Finally, he reassures them that he will be with them always.
CCC: Mt 28:16-20 857, 1444; Mt 28:16-17 645; Mt 28:17 644; Mt 28:18-20 1120; Mt 28:19-20 2, 767, 849, 1223, 1257, 1276
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2.
Jesus appeared to the Eleven and said to them: "Go into the whole world
and proclaim the Gospel to every creature.
Whoever believes and is baptized will be saved; whoever does not believe will be condemned.
These signs will accompany those who believe: in my name they will drive out demons, they will speak new languages.
They will pick up serpents with their hands,
and if they drink any deadly thing, it will not harm them. They will lay hands on the sick, and they will recover."
So the Lord Jesus, after he spoke to them,
was taken up into heaven
and took his seat at the right hand of God.
But they went forth and preached everywhere, while the Lord worked with them
and confirmed the word through accompanying signs.
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Commentary on Mk 16:15-20
The verse just prior to this passage, which is the ending of St. Mark’s Gospel, indicates that the disciples are still not sure what has happened (typical of the image we have of the disciples in St. Mark's Gospel). Jesus comes to them at table, rebuking them for their unbelief. That sets the stage for this commissioning address by the Lord. Once again the disciples, now Apostles, are sent into the world with God’s blessing. This action is important because it supports the universal mission of the Twelve. In response to the Lord's instructions the Apostles went into the world, accompanied by the Holy Spirit ("while the Lord worked with them"). They demonstrated the truth that is Christ risen.
CCC: Mk 16:15-16 977, 1223; Mk 16:15 888; Mk 16:16 161, 183, 1253, 1256, 1257; Mk 16:17-18 670, 1507; Mk 16:17 434, 1673; Mk 16:18 699; Mk 16:19 659, 659; Mk 16:20 2, 156, 670
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3.
Jesus said to his disciples:
"These are my words that I spoke to you while I was still with you,
that everything written about me in the law of Moses
and in the prophets and psalms must be fulfilled."
Then he opened their minds to understand the Scriptures.
And he said to them,
"Thus it is written that the Christ would suffer
and rise from the dead on the third day
and that repentance, for the forgiveness of sins,
would be preached in his name
to all the nations, beginning from Jerusalem.
You are witnesses of these things.
And behold I am sending the promise of my Father upon you;
but stay in the city
until you are clothed with power from on high."
Then he led them out as far as Bethany,
raised his hands, and blessed them.
As he blessed them he parted from them
and was taken up to heaven.
They did him homage
and then returned to Jerusalem with great joy,
and they were continually in the temple praising God.
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Commentary on Lk 24:44-53
This is the first appearance of the Risen Christ to the disciples immediately following his appearance on the road to Emmaus. He is with his friends in the locked room. Jesus “opened their minds” so they could see how the Law and Prophets were fulfilled in Him. Then, satisfied that they believe, the Lord brings them to understand the prophetic significance of what had taken place. He continues pointedly by saying; “You are witnesses to these things.” This statement is important since later in St. Luke’s narrative in the Acts of Apostles, their witness becomes the foundation of faith for others.
This passage concludes with the Luke's account of the Ascension. This short version is setting the stage for a more completed record of the events that follow in Acts of the Apostles (cf Acts 1:4-14).
CCC: Lk 24:44-48 652; Lk 24:44-46 112; Lk 24:44-45 572, 601; Lk 24:44 702, 2625, 2763; Lk 24:45 108; Lk 24:46 627; Lk 24:47-48 730; Lk 24:47 981, 1120, 1122; Lk 24:48-49 1304; Lk 24:51 659
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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.
Jesus raised his eyes toward 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.
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.
"I pray not only for them,
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 yon loved me."
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Commentary on Jn 17:11b, 17-23
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. Clear reference is given below about how the world will receive these friends he sends into the world (“I gave them your word, and the world hated them” v.14). This is why he asks at the onset "Holy Father, keep them in your name that you have given me, so that they may be one just as we are one.”
The second part of this reading (v. 17-23) focuses on the unity of persons in the love of Christ. The Lord prays for all those to be touched by the word of God which he now charges his disciples to carry into the world. Again the theme of unity between the Father, and the Son, and his followers is emphasized and brought to a conclusion with “…that you loved them even as yon loved me.”
CCC: Jn 17:11 2747, 2749, 2750, 2750, 2815, 2849; 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; Jn 17:21-23 260, 877; Jn 17:21 820; Jn 17:22 690; Jn 17:23-26 2750
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[1] The Navarre Bible: “Minor Prophets”, Scepter Publishers, Princeton, NJ, © 2003, pp. 175
[2] See NAB footnote on Psalm 96
[3] See NAB footnote on Psalm 117
[4] The Navarre Bible, Gospels and Acts, Scepter Publishers, Princeton, NJ, © 2002, pp. 790-791
[5] The Navarre Bible: “Letters of St. Paul”, Scepter Publishers, Princeton, NJ, © 2003
[6] The Navarre Bible: “Major Prophets”, Scepter Publishers, Princeton, NJ, © 2002, p. 261
[4] The Navarre Bible, Gospels and Acts, Scepter Publishers, Princeton, NJ, © 2002, pp. 790-791
[5] The Navarre Bible: “Letters of St. Paul”, Scepter Publishers, Princeton, NJ, © 2003
[6] The Navarre Bible: “Major Prophets”, Scepter Publishers, Princeton, NJ, © 2002, p. 261
[7] Fire of Mercy Heart of the Word Volume IV, Erasmo Leiva-Merikakis, Ignatius Press, San Francisco, CA, © 2021 pp. 642-43.
[8] The Word Biblical Commentary, Psalms 51-100, Volume 20 © 1991 by Thomas Nelson, Inc. p.524.
[9] John D. W. Watts, Isaiah 34–66, Revised Edition., vol. 25, Word Biblical Commentary (Nashville, TN: Thomas Nelson, Inc, 2005), 821–822.
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