| Reading 1 | Response | Reading 2 | Gospel |
|---|---|---|---|
| Acts 2:1-11 | Ps 104:1, 24, 29-30, 31, 34 | 1 Cor 12:3b-7, 12-13 or Gal 5:16-25 | Jn 20:19-23 or Jn 15:26-27; 16:12-15 |
| RCL: Acts 2:1-11 or Nm 11:24-30 | RCL: 1 Cor 12:3b-7, 12-13 | RCL: Jn 20:19-23 or Jn 15:26-27; 16:4b-16 |
| Lectionary note: Pentecost celebrations |
|---|
| The Lectionary presents two sets of readings for Pentecost Sunday: the Vigil/Extended Vigil of Pentecost or Pentecost Sunday. This commentary uses the standard readings for Pentecost Sunday. |
Easter time: the gift of the Spirit and start of the ekklesia
In the Easter season, Jesus appeared to his disciples and explained his resurrection’s meaning. He revealed himself as good shepherd, true vine, and one who laid down his life. He prayed for us whom he sends to continue his mission. Pentecost is the final Easter season celebration. This week’s readings ask us, the believing community, what the Spirit’s outpouring means.
First reading (Acts 2:1-11)
The first reading is from Luke’s Acts of the Apostles. In today’s pericope, Luke describes the outpouring of the Spirit on the believing community during the Jewish feast of Pentecost. In Luke’s time, the Jewish people understood Pentecost as a celebration commemorating God’s gift of Torah to Moses and the Israelites at Sinai. Luke uses the images of sound (“rushing wind”) and fire (“as tongues of fire”) to connect the giving of the Torah with the giving of the Spirit. Wind and fire also echo the Baptizer’s description of the messiah’s baptism “with the Holy Spirit and fire” in Lk 3:16. Pentecost fulfills Jesus’ repeated promise and prophecy that the disciples would receive “power from on high” (Acts 1:8). The Pentecost event begins the restoration of the remnant people: first, the Twelve and the disciples, then offered to the Jews of Jerusalem. The Spirit’s coming is about a disciple’s personal spiritual transformation, not the theophany’s external pyrotechnics. The “Jews from every nation” does not refer to temporary pilgrims in Jerusalem for the feast, but to Jews from the diaspora who had returned to live in Jerusalem. These returned exiles (or remnant) hear the disciples’ proclamation in their “own languages;” Luke stresses communication of the good news, rather than ecstatic speech (“speaking in tongues”). The Lectionary editors chose this reading to show the risen Lord’s continued working in the ekklesia.
Second reading (1 Cor 12:3b-7, 12-13)
The second reading is from Paul’s first letter to the Corinth ekklesia, which he founded in the early 50s AD. Paul’s letter expands on ideas he taught while visiting the Corinthians, and corrects errors or misunderstandings. In today’s pericope, Paul discusses two ideas: first, that the one God gives the community diverse spiritual gifts, and second, that the spiritual gifts given at baptism should unite the diverse believing community. The first idea is that God gives different “spiritual gifts,” “forms of service,” or “workings” to each believer for the benefit of the whole believing community. (Paul is correcting the Corinthians’ mistaken belief that a gift indicates the recipient’s importance.) Paul affirms that all Christians are charismatics; everyone receives a gift and has a corresponding obligation to exercise the gift (Rm 12:6b-8). The second idea is that baptism unites the diverse believing members (“many parts”) into a unified believing community (“one body”). Baptism literally incorporates (a Latin word meaning “to include into the body”) individuals into Christ’s body. “Drink of one Spirit” refers to the Eucharistic cup; the early Rites of Initiation included baptism and Eucharist. The Lectionary editors chose this reading for its description of the Spirit’s effects in the believing community.
Gospel (Jn 20:19-23)
John’s gospel is a post-resurrection appearance in which Jesus bestows the gift of the Spirit. Luke presents the resurrection, ascension, and coming of the Spirit events using a symbolic chronology (40 days, ten days); John presents the same events in narrative groupings (Peter and the other disciple, Mary Magdalene, the disciples without and with Thomas). Today’s pericope shows the connection between Jesus’ commission and the gift of the Spirit.
- So I send you. As the Father consecrated and sent Jesus into the world (Jn 10:36), Jesus now gives the Spirit to empower his disciples to continue his work. Jesus promised (Jn 14:16-17) the Spirit to help them make the Father’s name known and love one another. Like the Father and Son, the Spirit remains or abides within the sent disciples, enabling them to bear witness (Jn 15:26-17).
- Gift of the Spirit. Jesus’ breathing on the disciples is John’s version of Luke’s Pentecost event. Just as God breathes life into the first human (Gn 2:7), so Jesus breathes the Spirit into the disciples, giving them his power to complete his mission. The Spirit unites the disciples to the risen Jesus and makes the disciples a “new creation.” The Spirit is with the community and in the community and will abide (remain, dwell) with the community forever, but the community must reach beyond itself (“so I send you”) to accomplish Jesus’ instruction.
Summary and reflection
Jesus’ resurrection has many meanings and many implications. After Eastertime’s reflection on this cosmos-changing event, we enter the age of the Spirit, who comes to inhabit and to guide the believing community. Luke describes how the Spirit’s outpouring affects the disciples and their hearers. Paul teaches how the Spirit’s gifts affect each believer and the community’s unity. John shows how the Spirit enables and emboldens the disciples to continue Jesus’ mission. How has our receiving of the Spirit changed our lives and the lives of others? Has our encounter with the Spirit enabled us to communicate the good news? Are we using the Spirit’s gifts to benefit others and build up the community? Is the indwelling Spirit leading us to make the Father’s name known and to love others?
—Terence Sherlock
The Lectionary In Context 