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

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

19 December 2021: Fourth Sunday of Advent C

Reading 1	Response	Reading 2	Gospel
Mi 5:1-4a	Ps 80:2-3, 15-16, 18-19	Heb 10:5-10	Lk 1:39-45
			RCL: Lk 1:39-45 [46-55]

Advent: prophecies and their fulfillments

Advent is the season of waiting and preparation: looking back to Jesus’ first coming in history, and looking forward to his second coming. The final Advent Sunday readings focus on prophecy and fulfillment.

First reading (Mi 5:1-4a)

The first reading is from the prophet Micah, who was active in Judah after the destruction of the northern kingdom (721 BC) and Sennacherib’s invasion of the southern kingdom (701 BC). In today’s pericope, Micah foretells that God will raise up a new “ruler” and “shepherd” from David’s line (“whose origin is from of old”) from “Bethlehem” (David’s home town) to rule Israel. God will send this leader as part of God’s restoration (“the rest of his kindred return”), and this king’s reign will be so glorious that its fame will reach all the world (“the ends of the earth”). This ruler symbolizes peace (“he shall be peace”) and will bring about harmony and wholeness (Hebrew: shalom). The Lectionary editors chose this reading because it foretells the coming of an anointed one (messiah) from Bethlehem who will shepherd God’s people with peace (shalom).

Second reading (Heb 10:5-10)

The second reading is from the letter to the Hebrews, a late first century sermon by an unknown author writing to the Roman ekklesia. The author draws parallels between the Jewish priesthood and Jesus’ priestly service. In today’s pericope, the Hebrews author quotes Psalm 40 to show how Jesus’ incarnation (“when Christ came into the world”) enables our salvation. First, the Hebrews author lists the sacrifices formerly offered in the Jerusalem temple: “sacrifices, offerings, holocausts, sin offerings.” He then notes, according to the psalm, that even when these sacrifices were offered perfectly (“according to the Law”), God would still rather have faithfulness or obedience to God’s will (“I come to do your will”). That is, sacrifice without complete faithfulness or obedience is an empty action. Then the Hebrews author links Jesus’ incarnation ( “a body you prepared for me”) with his self-giving sacrifice (“I come to do your will”). That is, through his incarnation, Jesus is able to follow God’s will perfectly, including his self-offering of his sacrificial life and death. Jesus’ perfect faithfulness (“the offering of the body of Jesus”) abolishes the need for all other sacrifices (“takes away the first [sacrifices]”) and enables our salvation (“to establish the second [our “consecration” and salvation]). The Lectionary editors chose this reading because it provides the reason for the incarnation: Jesus accomplishes the Father’s will through his transformative physical life and death.

Gospel (Lk 1:39-45)

Throughout Advent, Luke has presented the promise of Jesus’ return (First Sunday), and the Baptizer’s prophecy of the coming one (Second and Third Sundays). In today’s pericope, Luke connects Zechariah’s and Mary’s annunciations, continuing his theme of prophecy and fulfillment with Elizabeth and Mary.

• What has been foretold is fulfilled. Mary travels to Elizabeth because Gabriel has foretold that Elizabeth is pregnant (Lk 1:36); Elizabeth fulfills the angel’s sign when “the infant leaps in her womb” at Mary’s greeting. The Baptizer’s “leaping” also fulfills Gabriel’s prophecy to Zechariah that his son is “filled with the Spirit, even in his mother’s womb” (Lk 1:15).
• What is yet to come. Filled with the Spirit, Elizabeth reveals undisclosed information about Mary’s condition (she is pregnant, “the fruit of your womb”) and Jesus’ status (he is God’s son, “my Lord”). Elizabeth calls Mary “blessed,” that is, she foretells that God has chosen Mary to participate in God’s saving plan (“what was spoken to you by the Lord”). Elizabeth “blesses” Mary’s faith (“you who believed”) as a disciple. Luke, using the same word that introduces the beatitudes (Lk 6:20-22), foretells this blessing for Mary and for all future disciples who believe what the Lord speaks and promises.

Summary and reflection

These final Advent readings ask us to think about how we encounter prophecy and prophetic fulfillment in scripture and in our own lives. Micah foretells a coming shepherd from David’s line who will rule with peace. The Hebrews author explains how the psalmist’s prophecy about God’s preference for faithfulness over sacrifices is fulfilled in Jesus’ incarnation and faithful obedience. Luke shows how Gabriel’s prophecies are fulfilled in Elizabeth and Mary, who themselves foretell greater wonders to come.

God’s prophecy and fulfillment continues in our own day. Do we assume that the Hebrew prophets’ promises are fulfilled only in Jesus, or can we see that the prophets express God’s larger divine plan for all people? Do we hear the psalms address only ancient worries of dead poets, or do the psalms express our own longing for God’s presence, attention, and justice? Do we think that God no longer speaks or fulfills promises, or are we open to encountering God’s continuing words and actions that complete God’s saving plan in our lives and beyond? In preparing for Jesus’ coming, have we made God small to fit within our personal history, or can we let God be larger than all history to complete the work of salvation for all?

—Terence Sherlock

6 December 2020: Second Sunday of Advent B

Reading 1	Response	Reading 2	Gospel
Is 40:1-5, 9-11 RCL: Is 40:1-11	Ps 85:9-10-11-12, 13-14	2 Pt 3:8-14 RCL: 2 Pt 3:8-15a	Mk 1:1-8

Advent: preparing the way for discipleship

During the Advent season the Lectionary readings look back to God’s promises in Hebrew scripture and look forward to their fulfillment in Christian scripture. This week’s readings ask us to think about our readiness for the newness of Jesus’ incarnation.

The first reading is from the prophet Isaiah, specifically Second Isaiah, who spoke to the Jewish people in exile in Babylon in the sixth century BC. Today’s pericope is the prologue to Isaiah’s message and sets the themes for his entire work. It opens with God’s call and Isaiah’s mission: “give comfort to my people!” Isaiah imagines the exile as a term of indentured slavery that the people have now completed (“her service is at an end”). To prepare for their trip across the wilderness, the people are to build a straight road for a victory procession (“a highway for our God”) from Babylon to Judea. God will accompany the exiles and restore the people and Jerusalem (“the glory of the LORD shall be revealed”). Isaiah announces that God is with them: “Here is your God!” Although God comes in power (“rules by his strong arm”), God is also a caring shepherd (“feeding the flock,” “gathering the lambs,” “leading with care”). The Lectionary editors chose this reading to draw a parallel between God’s actions in the exiles’ return and God’s actions in preparing the way for the messiah in today’s gospel.

The second reading is from an unknown author writing in Peter’s name, probably from Rome in the early second century AD. Some scholars believe 2 Peter is the last-written canonical document in Christian scripture. In today’s pericope, the author rebuts the false teachers’ assertion that the delay of Christ’s parousia means the parousia is not happening. He gives two reasons why the false teachers are wrong. First, God’s accounting of time is not the same as human counting (“one day is like a thousand years”); second, the delay is a sign of God’s patience, wishing that all should come to metanoia (change of mind/heart). He reminds his hearers what is known: that the end time will come without warning (“like a thief”). God will destroy everything (“the elements will be dissolved”) and, as promised, recreate everything anew (“we await new heavens and a new earth”). Because the end-time is certain, disciples should live in “holiness and devotion.” Those who live righteous lives see the end-times not as a threat but a promise that vindication and salvation is near. The Lectionary editors chose this reading because of its Advent themes of waiting and preparedness.

In the gospel, we hear the beginning of Mark’s proclamation about Jesus. Today’s introduction has three parts:

• A title. Mark’s first line is actually the title of his work: “The beginning of the good news/proclamation of Jesus, messiah, Son of God.” This title prepares hearers and readers for the dramatic unfolding of Mark’s whole work, which emphasizes Jesus as messiah (“Christ”) and Son of God. The “beginning” doesn’t just mean the start of Mark’s writing, it also means “hearing this is when your salvation (“good news”) begins.”
• Hebrew scripture citations. Mark’s scripture references foreshadow the gospel’s later events. Second Isaiah’s prophecy promises a new action by God, who will make a victorious way through the wilderness (see the first reading). Mark applies this way to Jesus: his progress through the world, and his movement toward his death and resurrection in Jerusalem.
• The messenger. Mark recasts Isaiah’s quote to introduce John the Baptizer as the one “preparing the way.” The Baptizer calls the people to metanoia (change of mind/heart), while announcing a coming one who is stronger and who will exceed the Baptizer’s words and actions. John’s baptism prepares everyone for the more profound renewal Jesus will offer.

In Advent, the readings ask us to think about Jesus’ coming in history, his liturgical and sacramental coming now, and his future return. Isaiah tells the people to prepare for their trip with God who leads them to restoration and to renewal. The Peter’s letter author tells his hearers that the parousia‘s delay is an opportunity for personal metanoia in preparation for Jesus’ coming. Mark announces that God’s mighty work of salvation has started, and all must prepare for the greater one’s coming. Advent is our opportunity to prepare and to repair our ways. Is the way between God and us straight and level, or indirect and unused? Are we using Advent to grow in holiness, or to recede into self? Are we preparing for the new thing God is doing, or are we waiting to see what happens?

—Terence Sherlock