14 April 2024: Third Sunday of Easter B

Reading 1	Response	Reading 2	Gospel
Acts 3:13-15, 17-19	Ps 4:2, 4, 7-8, 9	1 Jn 2:1-5a	Lk 24:35-48
RCL: Acts 3:12-19			RCL: Lk 24:36b-48

Eastertime: working through resurrection’s meanings

In the Easter season, Jesus appears to his disciples and explains his resurrection’s meaning; reveals himself as good shepherd, true vine, and one who has laid down his life; and prays for those whom he sends into the world. This week’s readings focus on the believing community’s continuing work to understand the resurrection’s meanings.

First reading (Acts 3:13-15, 17-19)

The first reading is the third part of an eight-week, semi-continuous reading from the Acts of the Apostles, written in the late 80s by the same author as Luke’s gospel. Acts continues the story of Jesus and his believing community: the resurrected Jesus returns to the Father and sends the Spirit. Luke’s sequel is the story of the Spirit’s continuing actions in Jesus’ believing community, primarily in the words and actions of Peter and Paul.

Immediately before this pericope, Peter and John encounter a lame man, who asks for alms. The Greek word ἐλεημοσύνη/eleēmosýnē can mean “alms,” but more often it means “mercy,” “pity,” or “God’s kindness.” Instead of giving the lame man money, Peter commands him to walk. Luke’s wordplay suggests that the lame man asks only for alms, but instead receives God’s mercy: God heals his lameness. In today’s pericope, Peter’s speech further interprets the lame man’s healing. God, not Peter or John, is the source of this mighty work, through the messiah Jesus (“[God’s] servant”). Peter retells the events of Jesus’ transformative death (“handed over,” “denied,” “asked for a murderer,” “put to death”) and resurrection (“God raised him,” “we are witnesses”). Summing up Hebrew scripture, Peter says that Jesus is God’s fulfillment of all the prophets’ promises. Echoing the prophets, Peter then calls the people to metanoia (change of mind/heart, “conversion”).

The Lectionary editors chose this reading to show how the risen Jesus, through the Spirit, continues to work in the ekklesia.

Second reading (1 Jn 2:1-5a)

The second reading is the second part of a six-week, semi-continuous reading from the First Letter of John. John the Elder wrote his letters (1 John, 2 John, 3 John) between 100-115 AD to various Johannine communities (ekklesiais), a network of house-churches probably centered around Ephesus. He urges the communities to unity by clearly stating teachings on the incarnation, the love command, the Spirit, the nature of sin, and end-time expectations.

In today’s pericope, the Elder states the purpose of his writing: to instruct his believing community in how to live, and so to avoid sin. At times, even the best-intentioned people will fail to “hit the mark” in imitating Jesus (“to sin”). The good news is that Jesus (the “Advocate”) continues to intercede with God for humans. Jesus’ transformative death frees all humans from their sins (“he is expiation for our sins”). Humans “know” God through a personal relationship, not through intellectual or factual knowledge. We express this “knowing” by keeping God’s commandments, especially the love command (Jn 13:34-35, Jn 15:9-17). Those who claim to know God but who do not love do not live in “truth.” Only those who love find God’s love present and in full measure (“perfected”).

The Lectionary editors chose this reading to show a disciple’s correct response to Jesus’ transformative and saving act.

Gospel (Lk 24:35-48)

Luke’s appearance story parallels John’s appearance to the disciples in the upper room (last week’s gospel, Jn 20:19-29). In today’s pericope, Luke shows the risen Jesus is the same person the disciples knew; Jesus explains his ministry and charges the disciple to continue his work.

• Proof of Jesus’ identity. Because the disciples still don’t understand what resurrection means, they interpret Jesus’ presence as a spirit (πνεῦμα/pneûma) (“ghost”). Jesus shows them his wounded body to confirm his identity (“it is I, myself”) and his humanity (“flesh and bones”). When the disciples recognize Jesus, they experience joy and amazement. They offer the hungry Jesus “fish,” a sign of the messianic feast’s abundance. In this sign Luke suggests that, with Jesus’ resurrection, the eschatological age has now begun.
• Meaning and continuation of Jesus’ ministry. Jesus repeats what he told the Emmaus disciples (Lk 24:25-27). Using Hebrew scripture, he explains how his ministry, death, and resurrection fulfill God’s promises in Torah (“the law of Moses”) and in the prophets (“prophets and psalms”). Through his life, death, and resurrection, Jesus completes God’s saving plan (“forgiveness”). The disciples, his “witnesses,” will continue his mission, carrying his message (“preaching in his name”) to all nations.

Summary and reflection

Jesus’ resurrection has many meanings and many implications. Throughout the Easter season, the readings invite us to reflect on this cosmos-changing event. Peter connects the lame man’s healing with God’s saving plan, calling his hearers to metanoia. John the Elder instructs his believing community how to live and to know God. Luke shows the risen Jesus confirming his identity and inviting his disciples to continue his eschatological mission.

Today’s readings show the believing community still working out the meaning of Jesus’ life, death, and resurrection. Throughout the Easter season, modern believers continue to examine and to find new paths of discipleship in Jesus’ words and actions. If God’s saving plan is for each of us and for all of us, how do we turn our hearts toward inclusivity? If God calls us to a personal relationship, how can we know God unless we love others? If we say we are resurrection witnesses and disciples, how are we continuing Jesus’ work in joy and hope?

—Terence Sherlock

25 February 2024: Second Sunday of Lent B

Reading 1	Response	Reading 2	Gospel
Gn 22:1-2, 9a, 10-13, 15-18	Ps 116:10, 15, 16-17, 18-19	Rom 8:31b-34	Mk 9:2-10
RCL: Gn 17:1-7, 15-16		RCL: Rom 4:13-25	RCL: Mk 8:31-38

Lent: transfiguration, transformation, metanoia

In the season of Lent, the believing community follows Jesus as he is tested, transfigured, cleanses the temple, explains how God loves, and announces his hour has come. This week’s readings focus on trust that leads to change, transformation, and transfiguration.

First reading (Gn 22:1-2, 9a, 10-13, 15-18)

The first reading is from Genesis, the first book of Torah. Genesis tells the stories of the world’s creation, Adam and Eve, Noah’s ark and the flood, the Tower of Babel, and the lives of the patriarchs. Genesis introduces Hebrew and Christian scriptures’ key themes: God causes everything; there is only one God; God has a personal relationship with humans; the divine/human relationship is essential, applying not only to God’s relationship with people, but also to the peoples’ relationships with each other.

In today’s pericope, the Genesis author tells the story of “the binding of Isaac,” God’s test of Abraham’s faithfulness. God asks Abraham to sacrifice his son. In Isaac, God fulfills the promise of a son to Abraham, and, through Isaac, God will fulfill the promise of descendants “as numerous as the start in the sky.” Although God’s command jeopardizes God’s promise, Abraham faithfully trusts God’s command, without question or objection. In earlier stories Abraham advocates for himself (Gn 15:2-5) and for others (Gn 18:16-33, Gn 21:11), but in this story Abraham’s only response is “Here I am!” At the last moment, God’s angel intervenes, stopping Abraham’s sacrifice. God acknowledges Abraham’s faithfulness and again promises Abraham descendants, land (“take possession of your enemies’ gates”), and, through Abraham, blessings for all nations.

The Lectionary editors chose this reading because Christian interpreters see Isaac as a type for Jesus (a story in which a father sacrifices his son).

Second reading (Rom 8:31b-34)

The second reading is from Paul’s letter to the ekklesiai (multiple communities) in Rome. Romans, written in 56-57 AD, is Paul’s final letter. He has completed his missionary work in Asia and now plans a missionary trip to Spain, with a stop in Rome. He writes to the Roman believing communities to introduce himself and to give an authentic and acceptable account of the gospel he preaches.

In today’s pericope, Paul imagines he is in the courtroom of the Last Judgement, speaking for “God’s chosen ones.” Possibly quoting from an early creed or hymn, Paul describes what God has done for believers: God is for us (Rm 8:31); God handed over God’s own son for us (Rm 8:32); God acquits even the ungodly (Rm 8:33); Christ’s transformative death, resurrection, and glorification allows him to intercede with God for us (Rm 8:34). In sharing his experience of God, Paul provides a form and language through which believers can recognize and experience God themselves.

The Lectionary editors chose this reading because Paul uses the first reading’s Isaac typology (a father who hands over his son) to show God’s love and favor for believers.

Gospel (Mk 9:2-10)

Mark’s gospel is his version of Jesus’ transfiguration. This story is about transformation: Jesus’ transfiguration changes his disciples and changes how we see and understand who Jesus is.

• The disciples are changed. Peter’s mention of “tents” or “booths” refers to the Jewish feast of “booths” or “tabernacles,” a harvest festival. The feast celebrates not only the current harvest, but also looks forward to God’s end-time harvest. When Peter suggests “making three tents,” he recognizes that in Jesus’ transformation, God’s end time kingdom has arrived. The Greek word ἔκφοβος/ékphobos, translated here as “they were terrified,” is better translated as “they were filled with awe” at Jesus’ transformation. Jesus’ transfiguration transforms the disciples themselves: they are “awe-struck” by the goodness of God’s presence and by Jesus’ end-time messenger role.
• Our perception of Jesus changes. The Greek verb μεταμορφόω/metamorphóō, usually translated as “to be transfigured” actually means “to be meta-morphed,” implying not simply a change in appearance but also a change in state of being. For example, Mark says that Jesus’ clothes become “dazzling white, such as no earthly fuller could bleach them.” Mark may be recalling the prophet Malachi’s end time vision of God’s messenger: “for he is like the refiner’s fire or like the fuller’s lye, purifying the sons of Levi” (Mal 3:2). Mark suggests that Jesus’ transfiguration foreshadows not only Jesus’ glorious resurrection and enthronement, but also Jesus’ end-time return in glory.

Summary and reflection

Lent’s readings call us to walk with Jesus as he prepares for his transformative death. Today’s readings ask us to think about how trust engenders change (including metanoia, a change of mind/heart) and personal transformation. Abraham trusts that God will fulfill the covenant promises, despite Abraham’s unimaginable loss of Isaac. Paul expresses his confidence in all that God has done for believers in Christ, and trusts that God will continue to be for us throughout our lives and at the end time. Jesus’ transfiguration reveals his future glory to strengthen the disciples’ faith in Jesus and to trust in God’s revealed presence to transform them.

Throughout Lent, the readings call us to change our minds and hearts and to transform how we think and act. How does the great mystery of Jesus incarnation and the greater mystery of Jesus’ transformative death and resurrection engender trust in God’s promises? How does Paul’s vision of God being for us always, even when we were godless, change our ideas about our own self-worth and the inherent value of others? How does Jesus’ transfiguration change the way we think about the cross as a new creation and our place in God’s new creation?

—Terence Sherlock

18 February 2024: First Sunday of Lent B

Reading 1	Response	Reading 2	Gospel
Gn 9:8-15	Ps 25:4-5, 6-7, 8-9	1 Pt 3:18-22	Mk 1:12-15
RCL: Gn 9:8-17			RCL: Mk 1:9-15

Lent: a discipleship journey that begins with baptism

In the season of Lent, the believing community follows Jesus as he is tested, transfigured, cleanses the temple, explains how God loves, and announces his hour has come. This week’s readings focus on metanoia (a change of mind/heart), baptism, and testing.

First reading (Gn 9:8-15)

The first reading is from Genesis, the first book of Torah. Genesis tells the stories of creation, Adam and Eve, Noah’s ark and the flood, the Tower of Babel, and the patriarchs. Genesis introduces Hebrew and Christian scriptures’ key themes: God causes everything; there is only one God; God has a personal relationship with humans; the divine/human relationship is essential, applying not only to God’s relationship with people, but also to the peoples’ relationships with each other.

In today’s pericope, the Genesis author tells the story of God’s personal relationship and promise to Noah and all living things (“I am now establishing my covenant with you, your descendants, and with every living creature”). Realizing something has gone wrong with humans, God destroys creation with “the waters of a flood” and re-creates the world, returning creation to a state of goodness. In the creation story, God gives the sabbath as a sign of God’s completed work (Gn 2:2-3); in the flood story, God gives the rainbow (“I set my bow in the clouds”) as the sign of God’s promise never again to destroy the world in this way. God repeats the word “covenant” five times in this pericope, highlighting the importance of the relationship between God and all creation.

The Lectionary editors chose this reading because Christian thought and typology interpret Noah’s flood as a type of baptism. Baptism is an important Lenten theme, especially for catechumens preparing for the Sacraments of Initiation at the Easter Vigil.

Second reading (1 Pt 3:18-22)

The second reading is from the first letter of Peter. An unknown author wrote this letter in Rome at the end of the first century, and sent it to gentile Christians in the eastern provinces. The author seeks to strengthen his hearers’ faith, reminding them of the hope that comes from Jesus’ transformative death and resurrection.

In today’s pericope, the author, in a passage dense with Hebrew scripture and liturgical references, recounts a key Christian belief (Christ died once for all humans) and connects Christ’s saving act with baptism. First, the author states the basic Christian belief: Christ, innocent and “righteous,” “suffered” and died on the cross to reconcile “unrighteous” humans with God. The author then connects Christ’s saving act with baptism. Christ’s transformative death (“in the flesh”) and resurrection (“brought to life in the spirit”) enable believers’ hope through baptism (“saved by water”). In baptism, believers participate in Christ’s death (by sinking under the baptismal waters) and resurrection (by rising out of the baptismal waters). In baptism, believers die to their sins and are made alive by the Spirit.

The Lectionary editors chose this reading because baptism engenders the hope of salvation, especially for catechumens preparing for the Sacraments of Initiation at the Easter Vigil.

Gospel (Mk 1:12-15)

Mark’s gospel give two side-by-side pictures of Jesus: a solitary human tempted in the wilderness, and a charismatic preacher announcing the good news of God’s nearness.

• Tempted in the wilderness (Mk 1:12-13). In this story, Jesus recapitulates the Israelites’ wilderness experience. He confronts Satan, whose kingdom of evil opposes the kingdom of God. Unlike Luke and Matthew, Mark’s temptation story is without a struggle: Jesus is among the wild beasts and ministering angels, suggesting a return to Eden (Gn 1:28, Gn 2:19-20) and a renewed creation (Is 11:6-9, Is 65:24-25). Jesus stands for unfallen humanity, one who is tempted but remains faithful.
• Preaching the good news (Mk 1:14-15). Mark’s phrase “the gospel of God” suggests continuity between the Baptizer’s message (Mk 1:4) and Jesus’ message (“Change your hearts/minds, and believe in the gospel.”) Jesus’ call to metanoia is not a warning, but a promise: God’s promised “time of fulfillment” is now; “God’s kingdom is near” in the person of Jesus. The “time of fulfillment” is not a point in time, but a personal recognition of God’s presence. The “kingdom of God” is not a place, but a way of living that aligns with God’s will.

Summary and reflection

Lent’s readings call us to walk with Jesus as he prepares for his transformative death. Today’s readings ask us to think about the baptism that initiated us into the believing community and our ongoing responsibilities as disciples. The Genesis author describes God’s covenant relationship with all living beings; God recreates the world, resetting creation to its original goodness. The First Peter author shows how baptism is a participation in Christ’s death and resurrection; baptism recreates believers, resetting them to their original goodness. Mark reminds his believing community that discipleship (begun with metanoia and baptism), does not exempt a believer from Satan’s temptations; Jesus invites and empowers disciples to live in God’s presence and to align themselves with God’s will.

As Lent begins, the readings call us back to the beginnings of our discipleship: hearing the gospel, recognizing God’s presence, metanoia (change of mind/heart), committing to the believing community, and choosing to be baptized as a sign and sacrament of discipleship. How do we honor our covenant relationships? Where do we find our original goodness? How do we ensure we are aligned with God’s will?

—Terence Sherlock

19 November 2023: Thirty-third Sunday in Ordinary time A

Reading 1	Response	Reading 2	Gospel
Prv 31:10-13, 19-20, 30-31	Ps 128:1-2, 3, 4-5	1 Thes 5:1-6	Mt 25:14-30 or Mt 25:14-15, 19-20
RCL Zeph 1:7, 12-18		RCL: 1 Thes 5:1-11	RCL: Mt 25:14-30

Discipleship: being alert and ready brings our reward

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. As the liturgical year draws to a close, the Sunday readings look to the end time (eschaton) and Jesus’ return (parousia). This week’s readings focus on a disciple’s reward for remaining alert and ready for Jesus’ return.

First reading (Prv 31:10-13, 19-20, 30-31)

The first reading is from Proverbs, a composite collection of Wisdom sayings, instructions, and poems from the postexilic period. Proverbs’ advice ranges from practical to psychological to ethical, including instructions on how to manage one’s own life, how to relate to others, and even how to govern a country. Proverbs points throughout to God’s presence in humans’ lives and encourages humans to maintain respect or awe before God (“fear of the Lord”).

In today’s pericope, the author’s poem personifies Wisdom as real woman engaged in daily work. She is “worthy;” her husband (who seeks Wisdom), “entrusts his heart to her” because she “brings good, not evil.” The woman’s actions show her Wisdom: in her home, she “works with loving hands;” outside her home, she “reaches out her hands to the poor and extends her arms to the needy.” In closing, the author brings the woman’s handiwork in line with Torah and Wisdom: he praises her reverence or awe before God (“who fears the LORD”). Unlike seductive “charm” and transitory “beauty,” the works of this wise woman (Wisdom) are acknowledged by all (“at the city gates”).

The Lectionary editors chose this reading because “reward for labors” echoes the wise teenagers’/wise disciple’s rewards in Matthew’s gospel allegory.

Second reading (1 Thes 5:1-6)

The second reading is the final part of a five-week, semi-continuous reading from Paul’s first letter to the Thessalonica ekklesia. Paul wrote this letter, the earliest written document in Christian scripture, in 50-51 AD to encourage the Thessalonians in their faith and to answer questions about marriage, Jesus’ parousia, and believers’ resurrections.

In today’s pericope, Paul continues his eschaton (end times) description (see last week’s second reading). During his time with the Thessalonians, Paul instructed them about the “times and seasons; so that they “have no need for anything to be written” to them. Paul describes the eschaton using Hebrew apocalyptic words and images (“the day of the Lord,” “a thief in the night,” “birth pangs”) found in other end-time descriptions (Mt 25:43, Mk 13:8). Nonbelievers, unprepared for the end times, will experience them as a “sudden disaster” and have no time for metanoia: “they will not escape.” Because believers are “children of the light and of the day,” they will meet Jesus’ parousia without fear. Paul urges the ekklesia to remain prepared (“let us not sleep”) and to be always ready for Jesus’ return (“let us stay alert and sober”).

The Lectionary editors chose this reading to conclude Ordinary time’s semi-continuous reading from Thessalonians.

Gospel (Mt 25:14-30)

This section of Matthew’s gospel is from Jesus’ fifth and final discourse, called the eschatological discourse, which concerns the coming of God’s kingdom and disciples’ readiness. In today’s pericope, Matthew’s allegory reminds disciples to live their lives in readiness for Jesus’ return.

• Jesus’ parable. Because this parable uses the word “talents,” some interpret it as an exhortation to use one’s God-given gifts; but the Greek word τάλαντον/tálanton means a “unit of weight/money.” In the parable Jesus uses τάλαντον/tálanton to indicate an almost unobtainable sum (1 tálanton = 6,000 denarii, or about 16 years of a day-laborer’s earnings). The key to Jesus’ parable is the first-century understanding about goods and money: all wealth is finite. People believed that the only way to increase one’s own wealth was to steal another’s share. In Jesus’ time, all who amass wealth are greedy and wicked. In Jesus’ parable, the master is “difficult” and “harvests what he doesn’t plant;” he is immoral and dishonorable. The third servant is honorable because he doesn’t join in the master’s greed (“here it is back”). Jesus’ original parable warns the rich to stop exploiting the poor, and encourages the poor to act with courage and to expose greed as a sin.
• Matthew’s allegory. Matthew turns Jesus’ parable into an eschatological allegory, warning his believing community to be prepared for God’s judgement. Matthew’s added details about the master “going away” and “after a long time” “returning” and “settling accounts” suggest Jesus is the master/lord who “went away” to the Father and will “return” at the end time to judge his disciples (settle accounts), based on how they have fulfilled their discipleship. The allegory encourages Matthew’s community to work diligently in the present, and to avoid becoming lazy or indifferent about Jesus’ parousia. Matthew adds the final “floating” sayings (“more will be given,” Mt 25:29; “thrown into the outside darkness,” Mt 25:30) to emphasize the eschatological warnings to his ekklesia: be ready for God’s kingdom, or you will be excluded.

Summary and reflection

This week’s readings ask us to think about how we are preparing for Jesus’ return. The Proverb writer compares Wisdom to an honorable and productive wife who serves her family and the needy. Paul closes his letter to the Thessalonians with a call to be alert and ready for Jesus’ return. Matthew’s allegory reminds his ekklesia that at the end time, God will ask for an accounting of what they have done with the good news; only disciples who have grown the gospel by their words and action will enter the kingdom.

What does it mean to be alert and ready? At the eschaton or at our own life’s end (whichever comes first), God will settle our account. Will God find our life honorable and productive? Will God find us faithful and diligent in our service to others? Will God find us to be disciples worthy of reward and ready to enter God’s kingdom?

—Terence Sherlock

1 October 2023: Twenty-sixth Sunday in Ordinary time A

Reading 1	Response	Reading 2	Gospel
Ez 18:25-28	Ps 25:4-5, 8-9, 10, 14	Phil 2:1-11 or Phil 2:1-5	Mt 21:28-32
RCL: Ez 18:1-4, 25-32		RCL: Phil 2:1-13	RCL: Mt 21:23-32

Discipleship: hearing and doing what God asks

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on a disciple’s need to act on God’s will to enter the kingdom.

First reading (Ez 18:25-28)

The first reading is from Ezekiel, a prophet who spoke God’s word to the Jews exiled in Babylon. He was a Jerusalem priest deported by Nebuchadnezzar II to Babylon in 597 BC. His prophetic themes include ritual purity versus sin’s defiling effects, God’s abandonment of Jerusalem because the people have turned away, and awareness of divine power.

In today’s pericope, Ezekiel focuses on the extent of personal responsibility and on the effectiveness of metanoia. Speaking for God, Ezekiel points out the fallacy in the people’s complaint: “The LORD’s way is not fair.” Unlike humans, God is consistently both just and merciful. God judges a virtuous person who “turns away from virtue” with justice (“because of the iniquity he committed that he must die”). At the same time, God judges a wicked person who “turns from the wickedness and does what is right and just” with mercy (“he shall preserve his life”). Ezekiel and the other prophets stress that God gives each person the opportunity to turn back to God and receive God’s abundant mercy (“he shall surely live, he shall not die”).

The Lectionary editors chose this reading because today’s gospel echoes Ezekiel’s theme that each person must turn toward what is right and act on it.

Second reading (Phil 2:1-11)

The second reading is the second selection from a four-week, semi-continuous reading from Paul’s letter to the ekklesia in Philippi, written in the mid-50s. Philippians is a composite: two or three letters from Paul, written from prison in Ephesus and from Corinth after his release; a later editor merged Paul’s correspondence into the single letter we now have. Paul encourages the Philippians toward unity, humility, peace, and joy.

In today’s pericope, Paul presents his teaching in three movements. First, Paul reminds the Philippians of the qualities of a believer’s life “in Christ” (“encouragement in Christ,” “solace in [God’s and the community’s] love,” “participation in the Spirit”) and asks them (“complete my joy”) to live out these qualities in fellowship and unity (“same mind,” “same love,” “united in heart,” “thinking one thing”), focused on others, rather than the self. Next, Paul urges the believing community to act as Christ acted (“the same attitude”). Finally, using a hymn (Phil 2:5-11) familiar to the Philippians, Paul retells Christ’s redemptive work. Although preexistent as God, Christ empties himself of divine power to be incarnated as a human. Fully human, he completes God’s saving plan, redeeming everyone by his self-emptying death. Because of Christ’s act of humble service to all, God exalts Christ as Lord, raising Christ to his preexisting, exalted place. Paul’s goal in this teaching is to have the Philippians imitate Christ’s humility in serving each other, which will strengthen their unity and fellowship.

The Lectionary editors chose this reading to continue Ordinary time’s semi-continuous reading from Philippians.

Gospel (Mt 21:28-32)

This section of Matthew’s gospel is from Jesus’ teachings in Jerusalem as his opponents question and challenge him. In today’s pericope, Jesus invites his opponents’ opinion about the children’s responses to their father’s request.

• Gospel context. Just before this parable, in an effort to trap Jesus, the chief priests and elders (the Jewish leaders) question Jesus’ authority to interpret Torah and teach. In a show of wit, Jesus shuts down their challenge. Now Jesus asks the leaders for their opinion about two children’s behavior toward their father.
• Social context. In cultures that value actions over words (most western cultures), the answer seems clear: the child who acted. In honor-based cultures (Jesus’ own culture), people value honor over action. The child who says “yes” publicly but doesn’t act honors the father by showing respect. The child who says “no” publicly shames the father in front of the village; even if the child reconsiders and does what the father asks.
• Opinion becomes self-judgement. Jesus doesn’t ask, “Which child honored the father?” Instead he asks, “Which child did the father’s will?” In answering “the child who said ‘no’ but did what the father asked,” the leaders’ return a judgement on themselves. Jesus points out that everyone heard the Baptizer’s call to metanoia (change your mind/heart) and to do what is right. Tax collectors and prostitutes acted (“did the father’s will”) while the leaders did nothing. To enter God’s kingdom requires action, not honor or status.

Summary and reflection

This week’s readings ask us to think about turning, emptying, and metanoia (change of heart/mind). Ezekiel emphasizes the need to turn away from wickedness and turn toward what is right and just. Paul asks the Philippians to empty out their selfishness to make room for service to others. Jesus tells his hearers that words alone are insufficient; disciples must change their minds and their actions to enter God’s kingdom.

As the saying goes, “talk is cheap.” Discipleship requires doing: hearing God’s will, stopping wrong actions, and doing right actions. Do we not only know the difference between right and wrong, but also do what is right? Do we act for others only when it benefits us personally or improves our social, political, or personal status? Have we taken to heart that change is more than just intellectual assent and really demands personal action?

—Terence Sherlock

30 April 2023: Fourth Sunday of Easter/Good Shepherd Sunday A

Reading 1	Response	Reading 2	Gospel
Acts 2:14a, 36-41	Ps 23: 1-3a, 3b4, 5, 6	1 Pt 2:20b-25	Jn 10:1-10
RCL: Acts 2:42-47		RCL: 1 Pt 2:19-25

Eastertime: shepherds and guardians; thieves and robbers

In the Easter season, Jesus reveals himself in the upper room, appears to his disciples and explains his resurrection’s meaning; teaches about true shepherding and the way to the Father, promises a perpetual paraclete, and prays for those who are in the world. This week’s readings focus on leaders’ responsibilities, and our responsibilities in listening to and following them.

First reading (Acts 2:14a, 36-41)

Throughout the Easter season, the first reading is from the Acts of the Apostles, written in the late 80s by the same author as Luke’s gospel. Acts continues the story of Jesus and his believing community: the resurrected Jesus returns to the Father and sends the Spirit. Luke’s sequel is the story of the Spirit’s continuing actions in Jesus’ believing community, primarily in the words and actions of Peter and of Paul.

In today’s pericope, Luke concludes Peter’s first kerygmatic speech, given on Pentecost. Convinced by Peter’s proclamation, the people ask “What are we to do?” Peter invites them to metanoia (change their minds/hearts) and to be baptized. Peter’s promise of “the gift of the holy Spirit” fulfills the Baptizer’s prophecy of a coming mighty one who “will baptize with the Holy Spirit and fire” (Lk 3:16). Finally, Peter’s promise “to all those far off” (see Is 57:19) foreshadows the apostles’ coming mission to the gentiles. That is, the good news is open to all, Jews and gentiles, “whomever the Lord our God will call” (Joel 3:5). God has poured out the Spirit on the apostles, and the Spirit’s work through Peter results in a great expansion of the believing community.

The Lectionary editors chose this reading because the Spirit’s outpouring, Peter’s proclamation of metanoia and forgiveness, and the people’s response fulfills Hebrew scripture’s prophecies.

Second reading (1 Pt 2:20b-25)

The second reading is the third part of a six-week, semi-continuous reading from the first letter of Peter. An unknown author wrote this letter in Rome at the end of the first century, and sent it to gentile Christians in the eastern provinces. The author seeks to strengthen his hearers’ faith, reminding them of the hope that comes from Jesus’ transformative death and resurrection.

In today’s pericope, the author uses the “household codes” format, popular in the first centuries, to describe ethical responsibilities between household members. The author begins by outlining the ideal relationship between household slaves and their masters, but quickly shifts into the relationship between believers and Christ. Patience in suffering is “a grace before God.” Believers, called to follow Jesus’ “example,” suffer because non-believers ignore or reject Jesus’ teachings (“doing what is good”). The author reminds believers that Jesus suffered for his words and actions, which brought redemption (“suffered for you”). The author then uses direct and indirect citations from Isaiah 53 to show how Jesus’ transformative suffering saved humans: he was innocent (“committed no sin”, Is 53:9); he did not respond to violence (“did not insult/threaten”, Is 53:7); his transformative death saves (“He bore our sins upon the cross”, “free from sin, we might live”, Is 53:12); now risen, he continues to shepherd and guard believers (“shepherd and guardian of your souls”, Is 53).

The Lectionary editors chose this reading because it uses Isaiah’s “servant of the Lord” language to explain Jesus’ suffering, redemptive death, and continuing shepherding.

Gospel (Jn 10:1-10)

John’s gospel has two parts: a parable about shepherding and a discourse in which Jesus identifies himself as the gate for the sheep and as the good shepherd.

• The parable. Jesus tells a shepherding parable to the religious leaders who oppose his ministry. Using images from first-century village life, Jesus differentiates between thieves’ and robbers’ actions and a shepherd’s care for the sheep. The sheep fear strangers, but recognize and follow their own shepherd. Hebrew scripture, especially the prophets Jeremiah, Ezekiel, Zephaniah, and Zechariah, is filled with metaphors about good and bad shepherds and shepherding. Despite Jesus’ everyday images and scripture references, the religious leaders don’t get what Jesus is saying to and about them. Jesus clarifies his “figure of speech” with an explanatory discourse.
• The explanatory discourse. Jesus tells the leaders that he alone is the “gate for the sheep.” Jesus stands between God’s people (“the sheep”) and bad leaders (“thieves and robbers”) who mislead, exploit, and destroy. Jesus comes to protect God’s people (“come in and go out and find pasture”) and to give them abundant life. Jesus’ discourse closely critiques the religious leaders for how they behave and how they teach God’s people: Jesus shows that they have failed in their responsibilities.

Summary and reflection

Jesus’ resurrection has many meanings and many implications. Throughout the Easter season, the readings invite us to reflect on this cosmos-changing event. Peter exemplifies a leader who teaches and guides those in his care. The author of 1 Peter shows Christ as the perfect example of shepherd and guardian, and as the model for Christian behavior. Jesus admonishes the religious leaders who fail to shepherd and protect God’s people; he alone is the gate who mediates salvation.

Every day, someone presents himself or herself as a trustworthy leader who will take care of us. Who are the shepherds we listen to and follow? Do we choose to hear and to follow shepherds whose messages align with Jesus’ teachings, or that align with our own wants? Do we listen to shepherds whose words and actions model Jesus’ life, or model a lifestyle to which we aspire? Do we remain with shepherds who remain with us and bring us to the fullness of human life?

—Terence Sherlock

4 December 2022: Second Sunday of Advent A

Reading 1	Response	Reading 2	Gospel
Is 11:1-10	Ps 72:1-2, 7-8, 12-13, 17	Rom 15:4-9	Mt 3:1-12
		RCL: Rom 15:4-13

Advent: promises, hopes, expectations

Advent readings encourage the believing community to look back to Jesus’ historical incarnation, to look forward to Jesus’ parousia, and to look at our readiness now as disciples. The readings focus on hopes and expectations about the coming one, the messiah.

First reading (Is 11:1-10)

The first reading is from the prophet Isaiah, specifically the first Isaiah, whom God called to speak to the people of Judah in the eighth century BC. The interaction between the Holy One of Israel (God) and Jerusalem (the people of God) drives all Isaiah’s narratives.

In today’s pericope, Isaiah presents a great vision of an ideal future king (“on that day”) who will be everything that Judah’s current kings were not. God will fulfill God’s promise through a descendant of Jesse, David’s father (“a shoot shall sprout from Jesse”). This savior-king will rule with God’s spirit (“shall rest on him”), showing judicial wisdom (“wisdom,” “counsel”), acting with authority (“strength”), siding with the poor (“justice”), dealing harshly with the ruthless (“slay the wicked”), and will be devoted to God (“faithfulness”) and to God’s righteousness (“justice”). Nature itself will reflect this ideal king’s reign: wild animals become tame (“the wolf shall be a guest of the lamb…”), and humans and animals live peaceably (“the child lay his hand on the adder’s lair”). All people (“gentiles”) will know God (“filled with knowledge of the LORD”); no longer will humans and God be alienated.

The Lectionary editors chose this reading because Isaiah’s vision describes the hope of the messiah’s reign.

Second reading (Rom 15:4-9)

The second reading is from Paul’s letter to the Roman ekklesia. Romans, written in 56-57 AD, is Paul’s final letter. He has completed his missionary work in Asia and now plans a missionary trip to Spain, with a stop in Rome. He writes to the Roman ekklesia to introduce himself and to give an authentic and acceptable account of the gospel he preaches.

In today’s pericope, Paul proposes a new way to understand Hebrew scripture (“what was written previously”): Christians should interpret Hebrew scripture through the lens of Christ. That is, Christians should look past the immediate meaning to find the “instruction” about Christ and his “endurance” that will give them “hope.” Paul then prays that God of hope (“endurance and encouragement”) grant the believing community grace to be of one mind (“think in harmony with one another”) and so “glorify God” in their communal life by welcoming all. Paul closes by reminding the Romans of Christ’s two ministries: first, Christ came to the Jews to show God’s fidelity (“truthfulness”) to God’s covenant “promise” to send a savior; second Christ came to the gentiles to show God’s mercy to all nations.

The Lectionary editors chose this reading to show how Christ’s incarnation fulfills God’s promise to the Jews and gives mercy and hope to the gentiles.

Gospel (Mt 3:1-12)

Matthew’s gospel explains the relationship between John the Baptizer and Jesus. In today’s pericope, Matthew introduces John the Baptizer and his activity (Mt 3:1-6), presents his message and some of his preaching (Mt 3:7-10), and reports a tradition about Jesus’ superiority to the Baptizer.

• The Baptizer’s historical context. John the Baptizer is a historical figure, documented by contemporary writers outside Christian scripture. His preaching and baptism attracted large crowds of people; Herod Antipas, fearing his popularity, imprisoned and executed him. The Baptizer’s movement survived his death and spread to Ephesus. Matthew’s Jewish Christian ekklesia would recognize that the Baptizer stands in continuity with the Hebrew prophets Isaiah and Elijah. They would also hear the Baptizer calling the people to metanoia, a change of mind/heart, the same message Jesus preaches.
• The Baptizer’s eschatological message. The Baptizer issues three warnings about the coming “day of the Lord.” First, John’s baptism ritual alone won’t protect them. Second, being Abraham’s descendants alone won’t protect them. Third, the time is short; only by acting now to change their ways can they escape the coming judgement. Matthew says the Baptizer directs his warnings specifically to the “Pharisees and Sadducees,” who become Jesus’ main opponents, and who are persecuting Matthew’s Jewish Christian ekklesia in the late first century. Matthew’s hearers would recognize the Baptizer’s warnings in their own lives and experiences.
• The Baptizer and the “one coming after me.” Matthew uses the saying, “the one who is coming after me is mightier than I” to explain the differences between the Baptizer and Jesus to his believing community. John’s baptism is a sign of conversion or metanoia; Jesus’ baptism, with the “Spirit and fire,” forgives sin. The Baptizer’s call to metanoia prepares one for God’s coming kingdom; Jesus’ baptism with the “Spirit and fire” signals that God’s kingdom is now present. Matthew’s hearers would recognize that their baptism in Jesus’ name has prepared them for Jesus’ return and the fulfillment of God’s reign.

Summary and reflection

This week’s readings ask us to think about how we prepare to celebrate Jesus’ historical birth, and our readiness for our final encounter with him. Isaiah’s vision describes the hoped-for messiah’s perfect, peace-filled reign. Paul writes to the gentile Christian in Rome to help them find hope in the promises revealed about Christ in Hebrew scripture. Matthew introduces John the Baptizer, whose message and eschatological preaching foreshadows the mightier Coming One who forgives and saves.

We await with hope and expectation our own Christmas celebrations and traditions, centered around family and friends, those present and far away. Can we also hope beyond our family and friends for a worldwide reign of wisdom, justice, and peace? Can we welcome not just our own community, but also the foreign, the different, the lost, the peaceless? Can we change ourselves into something greater by turning our hopes and expectations into the actions of God’s kingdom?

—Terence Sherlock

11 September 2022: Twenty-fourth Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
Ex 32:7-11, 13-14	Ps 51:3-4, 12-13, 17, 19	1 Tm 1:12-17	Lk 15:1-32
RCL: Ex 32:7-14			RCL: Lk 15:1-10

God’s mercy is greater than human failings

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on God’s patience and mercy.

First reading (Ex 32:7-11, 13-14)

The first reading is from Exodus, the second book of Torah. Exodus tells the stories of Moses, Passover, freedom from Egypt’s slavery, the Ten Commandments, and the Israelites wandering in the wilderness. Just before today’s reading, Moses is alone in conversation God on Sinai. After waiting forty days for word from Moses about God’s plan for them, the Israelites give up and create a new god, a “golden calf.” In today’s pericope, God tells Moses to go back to “your people” who have already violated God’s commands (“turned aside from the way I pointed out to them”). God intends to wipe out the chosen people (“my wrath may blaze up against them to consume them”) and create a new people, beginning with Moses (“Then I will make of you a great nation”). Moses mediates for the Israelites, reminding God of God’s might works of freeing God’s people (“whom you brought out of Egypt with great power and a strong hand”) and of the covenant God made with the patriarchs (“Abraham, Isaac, and Israel”). At Moses’ urging, God “relents” and shows mercy and forbearance to God’s people. The Lectionary editors chose this reading because God’s mercy echoes the father’s mercy to his two sons in the gospel.

Second reading (1 Tm 1:12-17)

The second reading begins a three-week, semi-continuous reading from the first letter to Timothy, written by an unknown author in the late first century AD. First Timothy is concerned with the care and feeding of believing communities: appointing leaders, creating good relationships within the ekklesia, and adhering to Paul’s teachings. In today’s pericope, the author, writing as Paul, summarizes his story and ministry. Although Paul initially persecuted the ekklesia, God treated him with “mercy” and forbearance (“patience”), allowing Paul time to change his mind/heart (metanoia). Paul’s story becomes an example for those who come to “believe in [Jesus] for everlasting life.” The author closes with a doxology (words of praise) to God. The Lectionary editors chose this reading to begin Ordinary time’s semi-continuous reading from 1 Timothy.

Gospel (Lk 15:1-32)

Luke’s gospel presents discipleship teachings as Jesus continues on the road to Jerusalem. In today’s pericope, Jesus tells his opponents, the Pharisees and scribes, three parables about mercy and the necessary celebration when the lost is found,

• The parables’ audience. The scene begins with the tax collectors and prostitutes coming to listen to Jesus, but the Pharisees’ and scribes’ complaining about the listeners’ sinfulness that catches Jesus’ attention. Jesus addresses the three parables to the Pharisees and scribes.
• Lost sheep, lost coin. The first two parables are matched pair; their themes of losing, finding, and rejoicing are identical. The shepherd’s and the woman’s joy over the found counters the Pharisees grumbling about the lost’s sinfulness. The Pharisees emphasize human failings rather than God’s joy (“joy in heaven”). These two parables build toward the lost sons parable, a story about lost relationships.
• Lost sons. The parable’s central character is the father, who experiences loss and restoration. He extends compassion and concern to both his sons, despite how we interpret their worthiness and acceptance. Jesus offers a commentary on those who, out of envy and resentment, refuse to believe that God extends the good news to all, even outcasts. Such people interpret discipleship as an obligation: slavery, not sonship. Such people resent others who choose to follow Jesus seemingly without personal cost or with past consequences. The overly-righteous choose to stand outside while everyone else enters the joyful celebration. The father’s mercy and openness to both sons is emblematic of Jesus’ mission to restore God’s people with an open invitation to all.

Summary and reflection

This week’s readings ask us to think about God’s patience and mercy to all, and our human reaction to God’s mercy. The Exodus author describes how Moses convinces God to forgo drastic punishment and show mercy and forbearance. The Timothy author recalls a merciful and patient God who give Paul time and space for metanoia. Jesus’ parables of loss, restoration, and celebration suggest the God’s-eye view of mercy, and the need to celebrate metanoia.

We need reminding about our human tendency toward self-righteousness, our human attempt to be more Godlike than God. Do we always balance our human need for justice with the divine examples of mercy? Can we give those who have hurt us the time and space they (and we) need to reevaluate their words and actions, and the consequences? Do we celebrate the restoration of the lost to our lives and community, or are we standing outside the party, chanting “It’s not fair!”? When “lost,” how do we want God and others to treat us? How do we treat the “lost?”

—Terence Sherlock

14 August 2022: Twentieth Sunday in Ordinary time C

Reading 1	Response	Reading 2	Gospel
Jer 38:4-6, 8-10	Ps 40:2, 3, 4, 18	Heb 12:1-4	Lk 12:49-53
RCL: Jer 23:23-29		RCL: Heb 11:29-12:2	RCL: Lk 12:49-56

Discipleship: a choice that can cause division

During Ordinary time the Lectionary presents stories and teachings from Jesus’ everyday ministry. This week’s readings focus on the conflicts that metanoia and discipleship can create.

First reading (Jer 38:4-6, 8-10)

The first reading is from the book of Jeremiah, a prophet in Judah from 626 BC to Jerusalem’s fall in 597 BC. He lived when Babylon was coming to power, and warned the people not to rely on the Temple or empty rituals to protect them. These prophetic messages made Jeremiah unpopular with the religious leaders, the rulers, and with some of the people. In today’s pericope, king Zedekiah’s sons complain to the king that Jeremiah is a traitor to Judah and “should be put to death.” Although Zedekiah considers Jeremiah a true prophet and doesn’t want him harmed, he fails to stand up to his angry court (“could do nothing with them”). The princes throw the prophet into a dry cistern to starve. Ironically, only Ebed-melech, a Cushite (Ethiopian) and a gentile, speaks the truth to Zedekiah (“these men are at fault”), and saves Jeremiah’s life (“draw the prophet Jeremiah out of the cistern before he dies”). The Lectionary editors chose this reading because just as Jeremiah’s message divides the people, Jesus’ message in the gospel divides his hearers.

Second reading (Heb 12:1-4)

The second reading is the second in a four-week, semi-continuous reading from the letter to the Hebrews. An unknown Greek author wrote this letter, or, more accurately, a sermon, between 75 and 90 AD to the Rome ekklesia. The Hebrews author’s important themes are faith and faithfulness. In today’s pericope, the author imagines the great heroes of faith (“a cloud of witnesses”) gathered in a stadium to watch the believing community compete in an athletic contest (“running the race”). The author urges believers to shed any extra weight (“burden and sin”) that slows them down. While the faithful ancestors are good role models, believers should focus on Jesus, “the leader and perfecter of faith.” Like the heroes of faith, Jesus endured trials and death (“the cross”), but, unlike those ancestors, Jesus completed his mission and received his promised glory (“his seat at the right of God’s throne”). The author encourages his hearers to imitate Jesus in their own struggles so that they might “not grow weary,” but work to receive what God has promised them. The Lectionary editors chose this reading as part of Ordinary time’s semi-continuous reading from Hebrews.

Gospel (Lk 12:49-53)

Luke’s gospel presents discipleship teachings as Jesus continues on the road to Jerusalem. In today’s pericope, Jesus address the crowds for whom the time for choosing and for metanoia (change of mind/heart) is running out. Jesus talks about fire, baptism, and his mission’s divisiveness:

• Casting fire on the earth. Jesus calls those listening to him to change their minds/hearts (metanoia) and to follow him. His image of fire suggests both the coming Spirit and eschatological judgement. Earlier in Luke’s gospel, the Baptizer promises that the coming one “will baptize you with the holy Spirit and fire” (Lk 3:16); at Pentecost, God pours out the Spirit under the sign of “tongues of fire” (Acts 2:3). Fire is also a sign of God’s coming judgement at the end-time. The Baptizer warns his hearers that the coming one will “gather the wheat into his barn, but the chaff he will burn with unquenchable fire” (Lk 3:17). Jesus tells the undecided that the time to choose is short and the consequences of their choices are life or death.
• The baptism with which Jesus must be baptized. Jesus’ image of baptism (and water) suggests his coming death in Jerusalem. The Greek word συνέχω/synéchō, translated here as “anguish,” has the sense of “enduring” or “impatiently awaiting.” Jesus tells his hearers that he impatiently anticipates his transformational death that will fulfill the prophecies of God’s salvation and bring the Spirit’s outpouring to his followers.
• Not peace, but division. Jesus echoes Simeon’s prophecy that he will be “a sign to be opposed” (Lk 2:34). Like the prophet Jeremiah in the first reading, Jesus challenges his hearers to choose or to reject metanoia and discipleship. Some accept Jesus’ message and mission; others reject it, even within families.

Summary and reflection

This week’s readings ask us to think about how discipleship can affect us personally. Jeremiah’s prophetic warnings to the leaders and people of Judah divided the rulers and almost caused his death. The Hebrews author urges his hearers to be faithful to Jesus’ call so that they will receive what God has promised. Jesus calls the undecided to metanoia and to discipleship despite opposition from leaders, friends, and family.

Changing or turning around your life and following a different path can be hard and lonely, but that is what Jesus calls disciples to do. What are we willing to give up or give away to follow Jesus? Can we find inspiration and strength in those heroes of faith who have come before us? Can we look past the divisiveness and find the peace that comes from the outpouring of the Spirit on our continuing mission and life?

—Terence Sherlock

1 May 2022: Third Sunday of Easter C

Reading 1	Response	Reading 2	Gospel
Acts 5:27-32, 40b-41	Ps 30:2, 4, 5-6, 11-12, 13	Rev 5:11-14	Jn 21:1-19 or Jn 21:1-14
RCL: Acts 9:1-6 (7-20)			RCL: Jn 21:1-19

Eastertime: continuing encounters with the risen Lord

In the Easter season, Jesus appears to his disciples and explains his resurrection’s meaning; reveals himself in the upper room and at the Sea of Tiberias; gives his disciples a sign and a commandment to love one another; teaches about the coming Paraclete; and prays for oneness of those whom he sends into the world. Today’s readings invite us to find the risen and glorified Christ at work in the world.

First reading (Acts 5:27-32, 40b-41)

Throughout the Easter season, the first reading is a semi-continuous reading from the Acts of the Apostles, Luke’s continuing story of how the ekklesia spread from Jerusalem to Rome. In today’s pericope, the apostles are tried by the Sanhedrin a second time. At the first trial (Acts 4:5-22), the Sanhedrin ordered the apostles “never again to speak to anyone in this name,” that is, Jesus’ name. The apostles, following the Spirit’s prompting, continue to proclaim the risen Jesus, and again are brought before Jerusalem’s religious leaders. In an ironic twist, the high priest accuses the apostles of “bringing this man’s blood” on the Jewish leadership. In his kerygmatic (essential gospel proclamation) reply, Peter states that the religious leaders executed Jesus (“hanging him on a tree”). God raised and “exalted” Jesus as “savior to grant Israel metanoia and forgiveness.” Peter concludes by saying that “God has given the Spirit to all who obey God.” In another ironic twist, the religious leaders reject obedience to God and God’s offer of forgiveness. In the Sanhedrin’s rejection of God and forgiveness, Luke shows religious authority and leadership passing from the Sanhedrin to the apostles. In a final irony, the apostles rejoice in the dishonor that teaching in Jesus’ name brings them. The Lectionary editors chose this reading because of the continuing Easter theme of Peter’s kerygma or proclamation of the risen and exalted Jesus.

Second reading (Rev 5:11-14)

Throughout the Easter season, the second reading is a semi-continuous reading from Revelation, the last and most misunderstood writing in Christian scripture. Revelation‘s end-time visions describe God’s judgement and triumph over evil. John the seer writes to give hope and comfort to his oppressed community. In today’s pericope, John the seer describes the liturgy that takes place in heaven. God, surrounded by the divine council (the four living creatures and the twenty-four elders), gives the seven-sealed scroll to the Lamb (the risen and glorified Christ). The divine council begins chanting a four-part hymn that glorifies God and the Lamb. In the first part (Rv 5:8-10), the divine council worships the Lamb. In the second part (Rv 5:11-12), countless angels acclaim the Lamb “worthy” to open the scroll and to inaugurate God’s kingdom. In the third part (Rv 5:13), the entire universe joins the divine council in a doxology (song of praise) glorifying God and the Lamb. When the entire universe concludes its praise, the divine council assents “amen!” and worships God and the Lamb. The Lectionary editors chose this reading for its Easter theme: worship of the risen and glorified Christ as the Lamb who was slain.

Gospel (Jn 21:1-19)

John’s gospel describes a final resurrection appearance to the disciples. Scripture scholars agree that a later editor added the epilogue (Jn 21) in the early second century, possibly shortly after the death of the beloved disciple. Today’s pericope shows the risen Jesus revealing himself in signs and in the gathered community, and authorizing Peter’s servant-leader role.

• A miracle and a meal. Peter’s and the disciples’ decision to go fishing leads to their encounter with the risen Jesus and a miraculous catch of fish. The catch’s superabundance is a sign that the messianic age has begun. Beside a charcoal fire, Jesus prepares a meal of fish and bread for the gathered disciples, recalling the multiplication of loaves and fish (Jn 6:1-13). The narrator uses “came,” “take,” and “give” (Jn 21:13) to set the meal in a eucharistic context. The miracle and meal show the believing community gathered and Jesus revealing himself in the community’s central act of worship.
• What about Peter? Peter, leader of the disciples, damaged his relationship with Jesus by denying Jesus three times (Jn 18:17, Jn 18:25-26). Now Jesus invites Peter to restore that relationship by asking three times: “Peter, do you love me?” Each time Peter answers, Jesus assigns him a pastoral (leadership) task: “feed” and “shepherd” my disciples. In accepting Jesus’ commission to service, Peter conforms to the definition of true discipleship. Jesus’ proverb about youth and age (“when you were young”/”when you grow old”) foretells that Peter’s unconditional love and service leads to his eventual martyrdom (“where you would not go”). Finally, Jesus again asks Peter to “Follow me.” The story closes with Peter literally walking behind Jesus, but the story’s hearers know that Peter’s discipleship continued to the end of his life.

Summary and reflection

Jesus’ resurrection has many meanings and many implications. Throughout the Easter season, the readings invite us to reflect on this cosmos-changing event. In Acts, Peter obediently proclaims the risen Jesus, despite the religious leaders’ rejection and ban. In Revelation, John the seer describes the entire universe worshiping God and the risen and glorified Christ for inaugurating God’s kingdom. John’s gospel shows the risen Lord continuing to care for his disciples and commissioning Peter to serve the growing community.

Jesus’ invitation to discipleship and service comes with gifts and costs. Do we rejoice and proclaim the risen Jesus and his message, even when friends, family, or those in authority reject or oppose what we say? Do we join the entire universe in worship of the God who saves all, even when others demand salvation is limited to a select group? Do we find the risen Jesus revealed in community and willingly accept our commissions to serve, even when others deny Jesus’ presence and unconditional love?

—Terence Sherlock